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To: alt.magick.tyagi Summary: A restatement from a recent posting and a continuation of a previous discussion topic between my friend Mark Kampe and I (though all are invited to join us in our cogitations). Keywords: HHesse, Siddhartha, Magick, Dedication, Complacency, Despondency From: tyagI@houseofkaos.Abyss.coM (tyagi mordred nagasiva) Subject: _Siddhartha_ and Magick Date: Kali Yuga 49941114 This was posted to alt.magick recently and I've added it to the KFAQ: # When you Throw a stone in to the water, it finds the quickest # way to the bottom of the water. It is the same when Siddhartha # has an aim, a goal. Siddhartha does nothing;he Waits, he Thinks # he Fasts, but he goes though the affairs of the world like the # stone though the water, without doing anything, without # bestirring himself; he is drawn and lets himself fall. He is # drawn by his goal, for he does not allow anything to enter his # mind which opposes his goal. That is what Siddhartha learned # from the sammans. It what fools call magic and what they think is # caused by demons. Nothing is caused by demons; there are no # demons. Everyone can perform magic, everyone can reach there # goals, if they can THINK WAIT and FAST.ä (Hermann Hesse from _Siddhartha_) ----------------------------------- I found this book to be incredibly inspirational to me as it addresses very wonderfully some of the aspects of the magical path for me and, apparently, for others. Recently, when hosting my friend, Mark Kampe, at the House of Kaos, we ended an evening's discussion on the notion of 'complacency' and how it could possibly lead to anything but 'spiritual death'. I said that I thought I could make a case for the opposite while citing _Siddhartha_, and yet we got no further in our discussions that evening due to interruption. Mark asked me to retain the thread, so to speak, and I've sat on it long enough (as I may again see him soon! :>) that I'd like to at least respond to what he has sent me since. I lost my original file in which I was compiling excerpts from the tome and I may recompile someday but right now I'd like to merely begin this thread. ------------------------------------ Here's Mark's email subsequent to our meeting (he gave me permission to quote it :>), along with my response: Quoting: |markk@sagredo.West.Sun.COM (Mark Kampe) Orig-Subject: Siddartha and striving [some interpersonals omitted] |...I had just asserted something to the general effect of a |personal belief that complacency is spiritual death and that |strength and vitality come from the striving towards some purpose. | |You asserted that Siddartha would seem to argue for exactly the |opposite conclusion. Yes, that's the discussion. Now I remember. :> |It seems to me that it contains support for both positions, and in |exploring the differences we can see where the real lines might lie. Agreed, as with many parts of that wonderful book it is not so heavy on the assertive, and may therefore be viewed as support for very many perspectives/assertions. I will of course focus upon the aspects of it which support my contention. |Siddartha's training and dedication made him strong, active and |capable. In particular, this training enabled him to be very |successful as a merchant's assistant and then as a merchant in |his own right. Over the years, however, his life came to be |dominated by the role he was filling and he lost his purpose. |Finally the deterioration his spiritual being became inescapably |obvious and he fled in a desparate effort to save his soul. I think that your characterization of the story indicates your bias and I will attempt to restate it within my own biased terms. :> -- Siddhartha's training and dedication made him strong, active, and disciplined. In particular, this training enabled him to not only succeed in learning the artful wiles of Samala, the concubine, but also enabled him to enter into the business world wherein he applied the principles he'd learned as a wandering beggar-monk (samana) to a worldly profession as a merchant's assistant and then as a merchant in his own right. Over the years he fell into a complacency, becoming disoriented within the world through a release of his discipline. This taught him some- thing very important. It taught him about what Sri Ramakrishna called 'women and gold', and while he was very proficient at remaining unattached to both, he did not sustain an inner clarity through dedicated and ambitious discipline. Instead he indulged to excess, fell into the traps of the debauch, and generally explored all the world could offer him in terms of its social rewards. -- Note that you say he 'lost his purpose', and yet I'm not sure he did. I do think that he chose other purposes (largely short-term) which had nothing like the yield of his former, meager, samana-ways. He tested these out, losing himself in their glamour, abandoning himself to the perfection of excess. This might be compared to the early Gautama Buddha, who indulged every sensual desire to its extreme prior to his encounter with the initiations of illness, old age, death and samanas. I do see your point that Gautama did not have a *spiritual* purpose as yet, and that Hesse's Siddhartha did indeed lose his *spiritual* purpose, yet I think it is facile and overly-limiting to divide up the world into 'spiritual' and 'material' or 'mundane' and 'divine' or whathaveyou. I contend that the path which Siddhartha travelled was the epitome of *tantra*, and that radical indulgence is a perfect practice as compared to radical discipline (something which Siddhartha experienced *first* before indulgence and thereafter reconciled to great extent during his later, 'taoist period', with the Ferryman). Gautama Buddha is said to have reconciled these also, and it is quite appropriate, I think, that Tantric Buddhism (Tibetan) features greatly the 'esoteric and hidden' teachings of Nagarjuna, who is said to have revealed to them a deeper level of truth than those Four Noble Truths taught in the woods after Gautama's Bo-Tree Revelation. You continue thusly: |This aspect of the story exemplifies the point I was trying to |make. While he was a sadhu, he was strong, and when he ceased |to live and strive as a sadhu does he became weak. His spiritual |strength derived from his pursuit. I think that your concepts of 'strong' and 'weak' here are extremely limited in use and quite biased toward the ascetic. You appear to equate 'spirituality' with 'asceticism', and I say that this is contrary to what both Hesse's _Siddhartha_ and Buddhism at its core say to me. Being 'hard' and 'detached' and 'single-of-purpose' has its merits, yet the Way of the Buddha is the Middle Path, and the esoteric teaching of Nagarjuna is well represented by the Prajna-paramita Sutra, which is prominently featured even today within the more austere Zen monasteries: "Emptiness is not different than form. "Form is not different than emptiness." In this sense you are equating 'emptiness' with 'spirituality' and, like very many in the West (and likely the East), also with asceticism. I say that the path of the Thus-Gone (the Magus, if you like) is not possible to locate in behavioral terms since it is a peculiar combination of psycho-social contextuals that bring about awakening to the truth of the identity of above and below, of emptiness and form, self and other, of every duality, and yet simultaneously brings with it a reification of what is called 'the buddha-nature', which is a counter-indicator of emptiness. Look to China and to Lao Tzu for better characterization of the strong and the weak, the latter pre-eminently represented by the symbol of water, which overcomes the strong through its perserverance and fluidity. You describe further the storyline and characterize it thusly: |However, as we both know, the story does not end at this point. |From the Ferryman (and ultimately from the River) he learns to |find the fulfillment that had eluded him, both as a sadhu and |as a merchant. Indeed, his striving as a sadhu had given him |strength, but it had not given him fulfillment. I think that again your characterization is not to my taste, and I would at least add the following: -- >From the Ferryman he learns the *value* of listening to the River (the symbol of the life-path, as well as of time and silence). And from the *world* he is again given a lesson, in the form of his son, by Kamala, from whom he learns the intense pain of personal attachment (losing his discipline once again in the relationship which transgresses his ability to ignore). Here he cannot remain aloof from the merchant-friends and lovers and such. Here he is not 'Siddhartha the Untouchable'. He learns the deep pain of the parent and emerges from this catharsis into Another Realm (signified by his reuniting with his former Samana-mate that chose the traditional, social route). -- |This aspect of the story exemplifies your point ... and it is not |unreasonable to infer that his lack of internal peace, and his |need to strive were perhaps the greatest obstacles he needed to |overcome in order to achive the fulfillment he sought. I disagree that he ever found 'fulfillment'. I disagree that there was portrayed within that story or even within the story of the Buddha Gautama some mystical 'fulfillment' which one may 'achieve'. I think that such a thing is fantasy, and that the real crown (so to speak) of the story is his Samana-mate's revelation as he comes into contact once more with the transformed Siddhartha. This aspect of the story exemplifies my point, but in that it portrays the resolution of asceticism and of enjoyment, of discipline and indulgence, of rigor and debauch, of the worldly and the monastic, of the personal and the impersonal, and *this* is how I think my claim that complacency does not lead to 'spiritual death' is supported. |Are these two aspects of the story actually in conflict, or |do they merely complement one-another? Again, I disagree that these are the two aspects of the story. I think that what you are contrasting in the latter part of the story is a measure of of Siddhartha's fusion of discipline and indulgence. He does not work very hard. He sits by the river and listens to its teachings, almost dropping out of the world except for his one task of Ferrying and feeding himself (until later also needing to feed his son). |When Siddartha was in the city, he lost his purpose and his |dedication ... and this was the onset of his spiritual decay. In that 'spiritual decay' amounts to a lack of ascetic rigor, I agree. |After many years he rediscovered his purpose and redidicated |himself to it. He did not carry the same energy and urgency |into his second pilgrimage ... but this it seems to me that |this is more a matter of style than goal. 'Second pilgrimmage'? I do not understand the reference. Perhaps you see the Ferryman's tutelage as a 'second spirituality', where I see it as a divergence from between the extremes where he compares and fuses the two experiences (samana/woman-gold) previously encountered. |When he joined the ferryman, he was properly prepared to receive |his lessons ... and it is most unlikely that he would have been |able to receive them in his younger days. Therefore, it is clear |that he did learn something useful as a merchant. During his time |in the city (and his flight) he became cured of his mental agitation. I'm not sure of what 'mental agitation' he was cured. He seems to have similar insecurities until he is given the gift of hearing the river. I don't think that Siddhartha really became a MONK (as I mean the term now -- one who hooks their will to their intuition and follows it to its end) until he took up his 'study' with the Ferryman. At first he hooked his will to his ideas about 'spirituality', of the Path of the Perfect. This was the traditional. He realized that the nature of the teachings were contrary to other important parts of him and he decided to be his own guide of a sort. He hooked his will to his lust for woman and gold and followed them out to see where these led. When he came to the Ferryman his will was attached to his intuition, since the Ferryman didn't have any *obvious* teachings to impart. By all the conventional standards of the world and the Buddhists and Samanas the Ferryman was just a simple man in a world of complexity. In many ways this is why I link the Ferryman with taoism as I know it. He does not strive. He is not attempting to 'achieve something', he even laughs at Siddhartha's initial struggles in this regard, while Siddhartha's mind wriggles within the path his intuition lays before him. |I claim that this is the crucial difference. He was a dedicated |Sat Sadhu both before and after the city, and his pursuit was a |source of strength. His life as a merchant drained him of both his |disturbance and his purpose. He was then able to regain his purpose |and find fulfillment. See above. |As you suggest, Siddartha warns us against the error of "strife" |and "striving", but it seems to give us a very strong message |about the importance of having and being dedicated to a purpose. I think when you say 'being dedicated to a purpose' I would use the terms 'familiar and skilled with discipline'. I do really think that as Siddhartha's will was carrying him in response to varies aspects of his being (first intellect, then body, then intuition in which he also encountered emotional attachment and action), so also did his 'purpose(s)' change. There is no overal 'endpoint' to which the tantric, at least, strives. Striving is the entire problem. One must sometimes (as Siddhartha plainly demonstrates) strive within all of the various dimensions of life in order to learn not to strive at all, and this is the central teaching of Zen and Tao, of Suf and Xrist as I know them. Perhaps where we may agree is that Siddhartha never really 'gives up'. He never appears to 'lose hope' and fall into DESPONDENCY. In this I would agree that despondency is the death of the spirit, though I'm neither sure that such a death need be final nor that it ought be excluded as part of one's path. Neat. When I looked up 'despondency' in my Bible it relates the word to 'lacking in spirits', while its root is 'to give up'. Honestly, I didn't plan that. :> You write quite a bit more here, to all of which I do not respond point- by-point: |=============================================================== | |There are lots of ways of breaking down people into archetypal |elements. One of the breakdowns (for men) I have studied is | warrior | poet | prophet | priest | king | |The relevent archetype (for the image I was seeking) is the |warrior. There are two key elements to a warrior: | | complete dedication to the perfection of a skill-set | selfless application of those skills in service to a cause These are what I would call 'elementary' keys to the warrior's path. The path of the swordsman in a story within _Zen Inklings_ points out the advanced stages fo the Warrior's path rather well. Perhaps I ought reproduce it in whole, since I have cited it so very often in personal conversation (with Abyss, usually). If you wish, ask of me that reproduction and I shall provide it here or in person. It is somewhat longish. There is a point at which the purpose and service must dissolve in order to be infused within a 'deeper order of the self-nature'. It is at this point that one may begin to truly master the path. Of course along these roles there is a point at which their ideals all converge in the Priest-King-Scholar-Warrior-Poet, who is what Lugh/Llew is to the Celtic mythos - Master of All Arts and Sciences. In this those 'two key elements' of which you speak are dissolved and dismembered so as to be applied only when necessary. For as every tool, they carry their own limitations, and these are seldom pointed out within the ascetic, warrior-worshipping traditions. ;> |These are powerful centering forces that embue the warrior |with a very stable and strong spiritual core. As long as |the warrior remains true to these values, he will be spiritually |strong and his life will unfold simply. These two keys are |the channels through which the warrior is connected to the |nourishing sap of spiritual life. I disagree but only from the perspective of the Warrior who has learned everything which hir Master-at-arms could teach. Eventually even the *role* of Warrior must be abandoned, and with it those two keys. |If the warrior allows either of these channels to become obstructed, |the flow of life is diminished and the warrior begins to rot from |the inside. A man may shift archetypes, and rebuild himself around |different principles, but if he remains a warrior, he cannot long |survive without dedication to the skills and to service. I agree that skills and service are very important. I also think that laziness and selfishness are of primary importance to the development of the individual. Without these polar forces within the life of the Warrior she will devolve into a mere tyrant without value of personal enjoyment or of egotism. |As a young sadhu, Siddartha was manifesting the warrior archetype Agreed completely. |In the city, he ceased his excercises and his pursuit of truth, and |the spiritual rot began. For one you forgot Kamala (as everyone would like to). She was his Scarlet Woman who taught him the ways of the flesh. She is the most important element in the story, as I see it, for she is the Earth Mother, the Serpentine Seductress and Mistress of the Buddha, revealing to Siddhartha the Seventy-Three Thousand Delights of the Nadi-Buddhas, sending him to the lowest rung upon his Tree of Life, and, at *her end*, serving him a connection so strong (his own mortality and emotional bond) that he could not draw away from it. That she died at the Ferryman's hut is very important, for she came to sanctify and initiate what could be said (among the imaginative) to be the 'culmination' of Siddhartha's Quest: his entry into true humanity. The city was the ultimate in other-sensation. Woman, to (notably hetero) man, represents pleasure and procreation, when stripped of all her personality and reduced to her most mundane. In the animal mind she is self-delight at its most tempting, the city other-delight, rewarded by *temporary* ego-dissolution and (unless resisted) permanent self-delusion. Bearings lost, Siddhartha cascaded along a route which would ultimately lead to his ruin, though his will was too strong to be captured and destroyed by these ends. |Fortunately, he recognized what was happening |to him before the rot became terminal, and he was able to return to |his warrior skills (sitting, fasting and thinking) and his warrior |cause (spiritual truth). Thus, he was saved. One might just as easily stand upon the side of the sensualist (as compared to the ascetic, as you have done) and say in mirror, that Siddhartha was deluded at first, thinking that he could find his Goal within some sense-denying, death-worshipping cult, rotting from the outside in from a perverted application of 'liberation' when in actuality he was headed merely for pain and death. His instruction from the whore, Kamala, proved to be his first and most important initiation, for not only did she help him to break all his pent-up lust that would only have been denied and never released within the Samana or Buddhist camps, but she gave to him something which no other could give, love between equals and the product of their union. He needed more, and survived her. He was able to engage the world with a new-found insight into the nature of desire and its release, though he had not yet discovered to what that desire led if he followed it when it clamored after the joys of the world. Siddhartha was thus 'saved' from the evils of the ascetic path, even after having learned valuable things from it (as he did with all his various journies -- and this may in fact be a key point). |This image is a vivid one for me because | | (a) it was a source of considerable regret in my fathers life | (b) I feel myself to be at great perril I hear you say that your father felt himself undisciplined and that you are afraid that you court danger if you follow in his footsteps. Perhaps I misunderstand you here. And yet when last you visited you lent me one of your father's manuscripts, his 'Corpus Magica', it appears. My review of it indicates to me that your father did indeed lack discipline, not only in letter but in content, being knowledgeable in certain aspects of various disciplines and yet not philosophically experienced of the breadth in those he attempted to expound in that work. I may be wholly mistaken, though this is my feeling presently. That you feel yourself to be at peril indicates to me that either you feel you need more discipline than you have or that you are concerned that the discipline you have may not be sufficient to fend off what you consider to be your own 'complacency'. You did not ask me to say these things, and yet I cannot otherwise under- stand your motive in bringing these points to me in parallel while linking you and your father's paths unless you wished to hear my reflections. I do agree with you in some great measure, as I said above. I think that it takes a very dedicated individual to walk the Sword Bridge, to glimpse beyond the Veil of Knowledge and touch the Infinite, to attain to what we have been told is the Summum Bonum, True Wisdom and Perfect Happiness. And the fear laid out by this Great Work is of the faltering and dwindling of that dedication, which I have named 'despondency'. What I argue above and I will continue to argue, largely because I make tantra my path as I come to know it, is that complacency is a form of education, that self- indulgence is a form of self-instruction, that egotism is a form of play, and that hedonism is immature until it is combined with Science (in its religious and/or gnostic sense -- again see _Liber Scire_). Therefore any complacency you may feel I urge you to look upon carefully. Any desire you feel unfulfilled and yearning, I urge you to consider attempting to fulfill to its limits and watch what occurs as result. *Giving* to oneself is not 'giving in' or 'giving up', I say. Enjoyment is one of the Pillars of the Tree of Life, with Discipline its more directed and resolute counterpart. If we don't know the Way of Life, we can never know what lies beyond the Way of Death, exploring the Middle Pillar and coming to know the unity of Kether/Father/Heaven and Malkuth/Mother/Earth. tyagi nagasiva tyagi@houseofkaos.abyss.com
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