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Saturday, February 27, 2021

Most Humble Total Connection
Mysterium Conivnctionis. Yet not a Quest ending

䷾ 既濟 (jì jì), fully connected
"Already Fording" or "after completion" & "already completed" or "already done". 
  • The inner trigram is ☲ (離 lí) radiance = (火) fire,
  • The outer trigram is ☵ (坎 kǎn) gorge = (水) water.

《道德經》第63章

為無為,事無事,味無味。
大小多少,報怨以德。
圖難於其易,為大於其細;天下難事,必作於易,天下大事,必作於細。
是以聖人終不為大,故能成其大。夫輕諾必寡信,多易必多難。
是以聖人猶難之,故終無難矣。

Woodcut microcosm & macrocosm, Athanasius Kircher

63 ― James Legge (Thinking in the beginning)

(It is the way of the Dào) to act without (thinking of) acting; to conduct affairs without (feeling the) trouble of them; to taste without discerning any flavour; to consider what is small as great, and a few as many; and to recompense injury with kindness.
(The master of it) anticipates things that are difficult while they are easy, and does things that would become great while they are small. All difficult things in the world are sure to arise from a previous state in which they were easy, and all great things from one in which they were small. Therefore the sage, while he never does what is great, is able on that account to accomplish the greatest things.
He who lightly promises is sure to keep but little faith; he who is continually thinking things easy is sure to find them difficult. Therefore the sage sees difficulty even in what seems easy, and so never has any difficulties.

63 ― Arthur Waley

It acts without action, does without doing,
Finds flavour in what is flavourless,
Can make the small great and the few many,
“Requites injuries with good deeds,
Deals with the hard while it is still easy,
With the great while, it is still small.”
In the governance of an empire everything difficult
Must be dealt with while it is still easy,
Everything great must be dealt with while it is still small.
Therefore the Sage never has to deal with the great;
And so achieves greatness.
But again “Light assent inspires little confidence
And 'many easies' means many a hard.”
Therefore the Sage knows too how to make the easy difficult,
And by doing so avoid all difficulties!

Dào De Jing Chapter 63 ― Herman Ould

He who acts by non-action,
Who does, but does not undertake,
Who finds savour in the tasteless -
Will see the great in the little, the many in the few.
"He will repay injuries with kindness;
He will deal with hard things while they are still easy,
And tackle great things while they are still small."
All difficulties on earth and easy in their beginnings;
All great things start by being small.
Therefore the Sage:
Because he does not turn his attention to the great,
Achieves greatness.
Ready promises inspire little confidence;
He who takes things too lightly encounters many difficulties.
Therefore the Sage:
Because he recognizes what is difficult,
Never has any difficulties.

Locally wired versus fully connected


Saturday, February 27 2021 (5)

"As you contemplate, as you meditate, as you look upon the Mind, know the Mind has many windows. And as you look out of your inner self, know, where you are looking, where you are seeking.
  • What is your ideal?
  • What do you want your mind-body to become?"

― Edgar Cayce (ECRL 262-78)

(universal/cosmic)
  • 辵 to walk for a while and be still for a while
  • Ideogrammic compound (會意): 彳 (“walk”) + 止 (“foot" or "to stop")
  • 辵 (radical 162, 辵+0, 7 strokes)
  • Alternative forms: 辶, ⻍, ⻌ (combining forms)
  • मार्ग • (mārga)
(locale)
  • 彳to walk slowly
  • 彳 (radical 60, 彳+0, 3 strokes)
आर्याष्टाङ्गमार्ग  āryāṣṭāṅgamārga 
(八聖道分 又譯為八正道、八聖道、八支正道、八支聖道、八聖支道,佛教術語)
According to Indologist Tilmann Vetter, the description of the Buddhist path may initially have been as simple as the term the middle way
正見解、正思惟、正語言、正行為、正生活、正精進、正意念、正禪定。
梵語「正」也有「圓、全面」的意思。
一般都將八正道作為戒、定、慧三學的展開,和三十七菩提分法之總結。
The path to the end of suffering, involving eight steps:
  1. Right View, 正見解
  2. Right Intention, 正思惟
  3. Right Speech, 正語言
  4. Right Action, 正行為
  5. Right Livelihood, 正生活
  6. Right Effort, 正精進
  7. Right Mindfulness 正意念
  8. Right Concentration 正禪定

The Noble Eightfold Path is sometimes divided into three basic divisions, as follows:

DivisionEightfold Path factors
Moral virtue (Sanskrit: śīla, Pāli: sīla)3. Right speech
4. Right action
5. Right livelihood
Meditation (Sanskrit and Pāli: samādhi)6. Right effort
7. Right mindfulness
8. Right concentration
Insight, wisdom (Sanskrit: prajñā, Pāli: paññā)1. Right view
2. Right resolve
सम्मादिहि Sammādiṭṭhi
सम्म Sammā, 2 (indecl.) (Vedic samyac (=samyak) & samīś “connected, in one”; see under saṃ°) thoroughly, properly, rightly; in the right way, as it ought to be, best, perfectly (opp. micchā) D. I, 12; Vin. I, 12; Sn. 359; 947; Dh. 89, 373. Usually, as °-, like sammā-dhārā even or proper showers (i.e. at the right time) Pv. II, 970; especially in connection with constituents of the eightfold Aryan Path, where it is contrasted with micchā; see magga 2 a. (e.g. VbhA. 114 sq. , 121, 320 sq.). ‹-› The form sammā is reduced to samma° before short vowels (with the insertion of a sandhi —d-, cp. puna-deva), like samma-d-eva properly, in harmony or completeness D. I, 110; Vin. I, 9: PvA. 139, 157; samma-daññā & °akkhāta (see below); and before double consonants arisen from assimilation, like sammag-gata (=samyak+gata). The cpds. we shall divide into two groups, viz. (A) cpds. with samma°, (B) with sammā°.

सम्मादिहि सुत्त का उपदेश इनके द्वारा दिया गया :
(1) बुद्ध Buddha 
(2) सारिपुत्त Sariputta 
(3) मोग्गलान Moggalan. 
(4) महाकस्सप Mahakassapa. 



The eightfold way (physics) a theory that organizes subatomic particles into octets




Sympathy for the Devil
But not for the Confusion

Dancing to the tune of a primitive rural samba vibe

Slither Sister


"Just call me Lucifer
Cause I'm in need of some restraint

So if you meet me
Have some courtesy
Have some sympathy, and some taste
Use all your well-learned politesse
Or I'll lay your soul to waste

Pleased to meet you
Hope you guessed my name, um yeah
But what's puzzling you
Is the nature of my game"

― The Rolling Stones, opening track on 1968 album Beggars' Banquet

Samba Soul Dance


《道德經》第62章

道者萬物之奧。
善人之寶,不善人之所保。
美言可以市,尊行可以加人。
人之不善,何棄之有?故立天子,置三公,雖有拱璧以先駟馬,不如坐進此道
古之所以貴此道者何?不曰:以求得,有罪以免耶?故為天下貴。

《道德經》第62章 ― James Legge

(Practising the Dào)
Dào has of all things the most honoured place.
No treasures give good men so rich a grace;
Bad men, it guards and doth their ill efface.

(Its) admirable words can purchase honour; (its) admirable deeds can raise their performer above others.
Even men who are not good are not abandoned by it.
Therefore when the sovereign occupies his place as the Son of Heaven, and he has appointed his three ducal ministers, though (a prince) was to send in a round symbol-of-rank large enough to fill both the hands and that as the precursor of the team of horses (in the court-yard), such an offering would not be equal to (a lesson of) this Dào, which one might present on his knees.
Why was it that the ancients prized this Dào so much? Was it not because it could be got by seeking for it, and the guilty could escape (from the stain of their guilt) by it? This is the reason why all under heaven consider it the most valuable thing.


《道德經》第62章 ― Arthur Waley

Dào in the Universe is like the south-west corner in the house.
It is the treasure of the good man,
The support of the bad.
There is a traffic in speakers of fine words;
Persons of grave demeanour are accepted as gifts;
Even the bad let slip no opportunity to acquire them.
Therefore on the day of an Emperor's enthronement
Or at the installation of the three officers of State
Rather than send a team of four horses, preceded by a disc of jade,
Better were it, as can be done without moving from one's seat,
To send this Dào.
For what did the ancients say of this Dào,
How did they prize it?
Did they not say of those that have it
“Pursuing, they shall catch; pursued, they shall escape?”
They thought it, indeed, most precious of all things under heaven.

《道德經》第62章
Dào De Jing Chapter 62 ― Herman Ould

The Dào is the sanctuary of all creatures in the world.
It is the good man's treasure, the bad man's refuge.
With high-sounding words honours are easily acquired;
With spectacular deeds, credit is easily acquired.
But the bad must not be rejected either.
Therefore: when an emperor is enthroned,
And the three Ministers are appointed,
He who comes bearing gifts of jade,
Followed by a retinue of four horses,
Should be less highly prized than he who, without moving, brings the gift of the Dào.
Why was the Dào so highly prized by the Ancients?
Was it not because this could be said of it:
He who seeks it shall receive it,
Sinners seeking it shall be freed from sin.
That is why they thought it the most precious of all things.

Thursday, February 25, 2021

Watching Lucifer

Lightbringer (Lūcifer) & Punisher
➥ from lūx (“light”) + ferō (“bear, carry”)
➥ The planet Venus as the daystar

Passing through an XV suite of episodes
Punisher but not Evil

 הֵילֵל בֶּן שַׁחַר‎  (helél ben shaḥár)
Héylélbėnşǎẖar (helélbenshaḥár)
 הֵילֵל בֶּן שַׁחַר (he) hillél ben sháẖar masculine,
אַיֶּלֶת הַשַּׁחַר (he) ayélet hasháẖar feminine
from Ancient Greek Ἑωσφόρος (Heōsphóros), from Ἕως (Héōs, “dawn”) + φέρω (phérō, “to bear, to carry”).
(biblical) The King of Babylon who named himself after the planet Venus as mentioned in the King James Version of Isaiah 14:12
A name applied to Satan by mistake by misinterpreting Isaiah 14:12

The word heōsphoros does not appear in Kittel, because it does not appear in the NT. This word is the Septuagint (LXX) translation of the Hebrew הֵילֵל בֶּן־שָׁחַר (hêlēl ben šaḥar) in Isa 14:12. (Incidentally, the Qamets under the Shin in שָׁחַר is a pausal form used with a heavy accent; the contextual from is with Patach, שַׁחַר, and in both cases, the word is accented on the first syllable.) To understand how the KJV reads “Lucifer,” we need to look at the Hebrew, the language in which most of the OT was composed, then the LXX, the Greek translation of the Hebrew OT, and the Vulgate, Jerome’s Latin translation of the Hebrew OT.

First, the Hebrew. The phrase consists of three words. Hêlēlis found only here in the Hebrew OT, but is a word derived from a verb meaning “to shine.” The noun would presumably mean “shining one.” The second word, ben, means “son of.” Šaḥar is found 24 times in the Hebrew OT. It basically means “dawn” (cf. Gen 19.15). In some cultures, “Dawn” was the name of a god. Isaiah was probably using the phrase הֵילֵל בֶּן־שָׁחַר, “shining one [=star], son of the Dawn,” as a poetic reference to the planet Venus. The Hebrews used the same word כּוֹכָב (kôkab) to refer to either a star or a planet. But the literal planet Venus was probably being used to refer to an astral deity. Isaiah used this deity to represent the king of Babylon as a (self-proclaimed?) divine figure. This has the effect of making the king’s fall greater and therefore more dramatic.

Second, the Greek. The three-word Hebrew phrase is rendered by ὁ ἑωσφόρος ὁ πρωὶ ἀνατέλλων (ho heōsphoros ho prōi anatellōn), “O Heosphoros, who rises early/who raises the morning.” The keyword, heōsphoros, has two parts: heōs means “morning” and phoros means “bearer, one who brings.” Heōsphoros, “bringer of the morning/dawn,” is again a reference to the planet Venus. Thus, though heōsphoros is not a literal translation of hêlēl ben šaḥar, it is an accurate translation of a phrase referring to Venus, an exact equivalent of hêlēl ben šaḥar. The interpretation of the Bible text by the LXX translators is probably the same as those mentioned above.

Third, the Latin. The exact Latin equivalent of the Greek Heosphoros is Lucifer. Luci comes from lux meaning “light” and fer is the same as the Greek phoros, “bearer.” So, though it had other uses, Lucifer is a term for the planet Venus, just as the Greek and the Hebrew are.

The sources for the identification between “Lucifer” and Satan are difficult to date, but they all come from post-New Testament times. There are three basic groups of sources to check plus the NT.

OT Pseudepigraphic Works

First, many OT pseudepigraphic works were originally Jewish and then later reworked by Christians. We begin to see Satan equated with Venus here. For example, in The Life of Adam and Eve, thought by many to have been composed between 100 B.C. and A.D. 200, probably closer to A.D. 100, with Greek and Latin translations between then and 400, though this is all in dispute now (see J. R. Levinson, “Adam and Eve, Literature Concerning” in Dictionary of NT Background, 4–5). In 9:1 Satan is said to have transformed himself into “the brightness of the angels.” Eve, complaining to Satan about his continual onslaught of deception to lead her into sin, asks in 11:2–3, “Have we stolen your glory and made you without honour?” In 12:1, the devil responds that the reason for this pursuit is that it is on account of them that he was expelled and deprived of his glory “which I had in the heavens in the midst of angels, and … was cast out onto the earth.” The cause for this expulsion was the very creation of man. Man was created in the image of God. Therefore, Michael, the angel presented Adam before all the angels and told them to “worship the image of God.” Satan refused because he was superior to man and man should worship him. Other angels began to follow suit. Michael warned of the threat of God’s wrath. To this Satan responded, “If he be wrathful with me, I will set my throne above the stars of heaven and will be like the highest” (cf. Isa 14.13; Dan 8.10; Obad 4; Job 22.12; Jude 9). Whether the identification is Jewish or Christian, I cannot tell. It may have been a Jewish idea. The writers of these works often rewrote the Bible stories.

Later Jewish Rabbinic Works

Second, in the later Jewish works of the rabbis (Talmud and others). The earlier rabbinic works do not make the Lucifer-Satan connection. Rather they apply Isa 14:12 to God’s judgment on human rulers. For example, in the Babylonian Talmud, Shabbat 149b quotes Isa 14:12. It takes a lesson from Nebuchadnezzar and Zedekiah to teach that it is right to punish the wicked. There is no treatment of hêlēl ben šaḥar and no identification with Satan or hint of reference to any other superhuman being.

NT Sources

In the NT there are only three verses that may apply, Luke 10:18; Rev 9:1 and 12:9. In Rev 12:9 Satan is clear, but no star is mentioned. In Rev 9:1, a star is fallen from heaven to earth. But is this a reference to Isa 14:12? If it is, is it teaching that Isa 14:12 is talking about Satan? Perhaps, but I think it is better to say that Rev 9:1 is applying the same terminology that Isaiah does (namely, of a powerful one who is cast down from his high place by God) to Satan. Therefore Isa 14:12 need not be interpreted of Satan in any way. Luke 10:18 is no more conclusive than Rev 9:1.

The earliest Christians to identify the figure of Isaiah 14:12 with Satan seem to be the contemporaries Tertullian (d. c. 225) and Origen (d. about 250). Tertullian in his Against Marcion 5.17 quotes Isa 14:13-14 and applies it to “the devil” (Diabolus). Though Origen wrote in Greek, his First Principles work is preserved only in the Latin translation of Rufinius. In 1.5.5 Rufinius’ translation does contain the word Lucifer in quoting Isa 14:12. Many later church fathers continued this line of interpretation.

Conclusion: The Short Answer

Isaiah 14:12 simply does not give any factual information about the history of Satan: (1) Isaiah’s context is about the fall of the king of Babylon. Kings were often referred to as stars; Isa 14:12 would be describing the fall of the greatest (in some sense) one. (2) Lucifer was not originally a name for Satan but referred to as Venus. (3) It was only later that Christians, perhaps following some writings of OT pseudepigrapha, which were sometimes heavily steeped in speculative stories about angels, made this identification. The name Lucifer, then, meaning “light-bearer,” is quite appropriate for Christians and their task of bringing the light of the gospel to the world. Jesus himself, the ultimate Light-bearer (John 1:4, 5, 9; 8:12; 9:5), is called the “morning star” and “bright morning star” in Rev 2:28; 22:16, respectively, another term for the planet Venus. Of course, given the historic identification of Lucifer as the name for Satan, this meaning would be completely lost today.

Wednesday, February 24, 2021

Revelation

from Latin apocalypsis, from Ancient Greek ἀποκάλυψις (apokálupsis, “revelation”), literally meaning "uncovering", from ἀπό (apó, “after”) and καλύπτω (kalúptō, “I cover”).
揭發 Jiēfā / 揭露 Jiēlù: to expose; to bring to light; to uncover; to reveal; to unmask
揭 Jiē, ㄐㄧㄝ: to raise
to uncover; to unveil; to lift up
to expose; to reveal
to tear off; to take off

Life lived in the absence of the psychedelic experience that primordial shamanism is based on is life trivialized, life denied, life enslaved to the ego.

Terence McKenna

What reveals itself to me ceases to be mysterious, for me alone: if I unveil it to anyone else, he hears mere words which betray the living sense: Profanation, but never revelation.
―Outer Temple of Karnak, Luxor.
玄之又玄,衆妙之門。
Damanhur (Arabic: دمنهور‎ Damanhūr, Egyptian: Dmỉ-n-Ḥr.w; Coptic: ⲡϯⲙⲓⲛ̀ϩⲱⲣ Ptīminhōr; pronounced [ptəmənhoːr]; Ancient Greek: Ἑρμοῦ πόλις μικρά Hermopolis Mikra)
Dmỉ-n-Ḥr.w
D46W19M17X1
O49
ou
D46W19M17M17O49W24G5Z1
ou
D46
Aa15
W19M17M17X1
O49
S3G6X1
O49

Elle était autrefois la capitale du VIIe nome de Basse-Égypte, le nome du Harpon à cordes-côté occidental, et portait le nom de Dimin-Herou (Dmỉ-n-Ḥr.w), signifiant la Cité d'Horus, que les grecs nommèrent par la suite Hermopolis Mikra (Ἑρμοῦ πόλις μικρά). Ainsi Horus était particulièrement vénéré dans la ville, comme l'atteste le nom de cette dernière. Thot a également été associé à la ville, en effet les grecs, en nommant la ville Hermopolis, l'ont associée à Hermès, dieu que les grecs ont associés à Thot. En tant qu'Hermopolis, la ville a été visitée par plusieurs célèbres savants, notamment dans l'antiquité : Étienne de Byzance, Strabon, Claude Ptolémée et l'auteur de l'Itinéraire d'Antonin.

沙門 
ㄕㄚ ㄇㄣˊ
Sand Door


Experientially there is only one religion, and it is shamanism and shamanic ecstasy.
Terence McKenna

From Proto-Tungusic *samān (šaman, meaning "one who knows" “shaman”), Nanai сама̄н and Manchu ᠰᠠᠮᠠᠨ (samanᠰᠠᠮᠠᠨ) from Evenki шама̄н (şamān), сама̄н (samān). The Evenki word is possibly derived from the root ша- ("to know"); or else a loanword from Tocharian B ṣamāne (“monk”) or Chinese 沙門 (shāmén, “Buddhist monk”), from Pali samaṇa from Sanskrit श्रमण (śramaṇa, “ascetic, monk, devotee” "one who labours, toils, or exerts themselves [for some higher or religious purpose]"), from श्रम (śrama, “weariness, exhaustion; labour, toil; etc.”), which would make this a doublet of Sramana श्रमण (śramaṇa, “ascetic, monk, Sramana”) or Pali samaṇa, likely via Middle Chinese 沙門 (shāmén).

There can be no rebirth without a dark night of the soul, a total annihilation of all that you believed in and thought that you were.
حضرت عنایت رحمت خان پٹھان‎ Inayat Rehmat Khan Pathan
Mama Rosa, a shaman from the Shipibo Tribe, 
an indigenous people along the Ucayali River in the Amazon rainforest in Peru.
In a visionary state, a shaman experiences the spirit of a plant coming to him and telling him how a particular plant can be used to treat some ailment. In the shamanic context, the shaman takes this experience at face value as a communication between two beings. However, this is not what is happening. The shaman is God and is therefore the plant, the shaman, the patient, and the disease.

Martin W. Ball

I believe that used responsibly and in a mature way, the entheogens mediate access to the numinous dimensions of existence, have a great healing and transformative potential, and represent a very important tool for spiritual development.

Stanislav Grof
The Law
धर्म dhárma, “that which upholds or supports”

The Prakrit word "Dha-ṃ-ma"/𑀥𑀁𑀫 (Sanskrit: Dharma धर्म) in the Brahmi script, as inscribed by Emperor Ashoka in his Edicts of Ashoka (3rd century BCE)

Wednesday, February 24

What you think,
how you live,
what you feed upon,
live with, abide with,
associate the mind with,
THAT your soul-body becomes!
That is law.
That is Destiny.

(ECRL 262-78)
Edgar Cayce's A.R.E. | 215 67th Street, Virginia Beach, VA 23451

कलियुग, kaliyuga, lit. 'age of काली Kali'

A yuga (Sanskrit: युग, lit. 'age'), in Hinduism, is a large period of time as it relates to the past, present and future. It is mostly used to describe one of the four dharmic ages—Satya Yuga, Treta Yuga, Dvapara Yuga or Kali Yuga—or a cycle of the four ages, Chatur Yuga, चतुर्युग, caturyuga, catur-yuga, chaturyuga, or chatur-yuga, lit. four yugas or ages.
  1. सत्ययुग, satyayuga, lit. 'age of truth', a.k.a. Sat Yuga or Krita Yuga (Sanskrit: कृतयुग, romanized: kṛtayuga or kṛta-yuga, lit. 'age of piety')
  2. त्रेतायुग, tretāyuga,  'a collection of three things' in Sanskrit, and is so-called because, during the Treta Yuga, there were three Avatars of Vishnu that were seen.
  3. द्वापर युग, romanized: dvāpara-yuga, that in Sanskrit means literally "two ahead", that is, something in the third place.
  4. कलियुग, romanized: kali yuga, lit. 'age of Kali', "Kali" of Kali Yuga means "strife", "discord", "quarrel" or "contention" and Kali Yuga is associated with कलि the demon Kali (not to be confused with काळी,  Kālī, also known as काळिका, Kālikā, the goddess Kālī) कलि, kali, with both vowels short; from a root kad, 'suffer, hurt, startle, confuse'.
The archaic form of the Sanskrit word "yuga" is "yug". Other forms are "yugam", "yugānāṃ" and "yuge". In Latin, "juga" or "jug" is used from the word "jugum", meaning a "yoke" used to connect two oxen (e.g. Cali-juga = kali-yuga).
"Yuga" and the similar word "yoga" are derived from Sanskrit: युज्, romanized: yuj, lit. 'to join or yoke'. "Yuj" is believed to be derived from the Proto-Indo-European language word "yeug", meaning 'to join or unite'.


धर्म • (dhárma) m

  • morality, virtue, moral code, good deed, good works
  • that which is established or firm, steadfast decree, statute, ordinance, law
  • usage, practice, customary observance or prescribed conduct, duty
  • right, justice (often as a synonym of punishment)
  • religion, religious merit
  • Law or Justice personified
  • the law or doctrine of Buddhism
  • the ethical precepts of Buddhism
  • the law of Northern Buddhism
  • nature, character, peculiar condition or essential quality, property, mark, peculiarity
  • a particular ceremony
  • sacrifice
  • the ninth mansion
  • Upanishad
  • associating with the virtuous
  • religious abstraction, devotion
  • bow
  • Soma-drinker
  • name of the 15th अर्हत् (arhat) of the present अवसर्पिणी (ava-sarpiṇī)


धर्म, Dhárma (Pali: dhamma) is a key concept with multiple meanings in Indian religions, such as Hinduism, Buddhism, Jainism, Sikhism and others. There is no single-word translation for dharma in western languages.

In Hinduism, dharma is one of the four components of पुरुषार्थ, meaning literally an "object of human pursuit", the Puruṣārtha, the aims of life, and signifies behaviours that are considered to be in accord with ऋत Ṛta, the order that makes life and the universe possible. It includes duties, rights, laws, conduct, virtues and "right way of living". In Buddhism, dharma means "cosmic law and order", as expressed by the teachings of the Buddha. In Buddhist philosophy, dhamma/dharma is also the term for "phenomena". Dharma in Jainism refers to the teachings of तीर्थंकर (अरिहंत, जिनेन्द्र) Tirthankara (Jina) and the body of doctrine pertaining to the purification and moral transformation of human beings. For Sikhs, dharma means the path of righteousness and proper religious practice.

The concept of dharma was already in use in वेदवाद Vedism, the historical Vedic religion, and its meaning and conceptual scope have evolved over several millennia. As with other components of the Puruṣārtha, the concept of dharma is pan-Indian. The ancient தமிழ் Tamil moral text of  திருக்குறள், literally Sacred Verses, Tirukkural is solely based on அறத்துப்பால், literally, "division of virtue", also known as the Book of Virtue, the First Book or Book One, aṟam, the Tamil term for dharma. The antonym of dharma is adharma.

The word Dharma has roots in the Sanskrit Dhr- which means to hold or to support. From this, it takes the meaning of "what is established or firm", and hence "law". It is derived from an older वैदिक संस्कृत Vedic Sanskrit n-stem dharman-, with a literal meaning of "bearer, supporter", in a religious sense conceived as an aspect of ऋत ṛta "order, rule; truth", Rta.

In ऋग्वेद ṛgveda, from ṛc "praise" & Veda "knowledge" the Rigveda, the word appears as an n-stem, dhárman-, with a range of meanings encompassing "something established or firm" (in the literal sense of prods or poles). Figuratively, it means "sustainer" and "supporter" (of deities). It is semantically similar to the Greek Themis ("fixed decree, statute, law").

In Classical Sanskrit, and in the Vedic Sanskrit of अथर्ववेदः, Atharvavedaḥ from atharvāṇas and Veda, meaning "knowledge", the Atharvaveda, the stem is thematic: dhárma- (Devanāgarī: धर्म). In Prakrit and Pāli, it is rendered dhamma. In some contemporary Indian languages and dialects, it alternatively occurs as dharm.

Ancient translations
When the Mauryan Emperor Ashoka wanted in the 3rd century BCE to translate the word "Dharma" (he used Prakrit word Dhaṃma) into Greek and Aramaic, he used the Greek word Eusebeia (εὐσέβεια, piety, spiritual maturity, or godliness) in the Kandahar Bilingual Rock Inscription and the Kandahar Greek Edicts, and the Aramaic word Qsyt ("Truth") in the Kandahar Bilingual Rock Inscription.

Monday, February 22, 2021

Les principes de la permaculture,
des fondamentaux pour vivre autrement



Découvrir les principes fondateurs de ce concept global inspiré et fondé à partir de l’observation de la nature et de son fonctionnement. La permaculture désigne à la fois une éthique, des principes et une méthodologie à adopter dans le but de concevoir des lieux écologiquement soutenables, socialement équitables et économiquement viables. Le terme même de «permaculture» est issu de l’expression américaine «permanent agriculture» (ou agriculture permanente en français), elle-même apparue en 1910 dans l’ouvrage de Cyril George Hopkins, Soil Fertility and Permanent Agriculture.

Les australiens Bill Mollison et David Holmgren théorisent le concept dans leur livre Permaculture 1. Une agriculture pérenne pour l’autosuffisance et les exploitations de toutes tailles publié en 1978.

Ils y définissent la permaculture comme «un système évolutif, intégré, 
d’auto-perpétuation d’espèces végétales et animales utiles à l’Homme».

Cet ouvrage propose une alternative à des méthodes d’agriculture industrielles démultipliées et devenues problématiques. Les pollutions et les destructions engendrées par celles-ci mènent les deux auteurs à imaginer une forme d’agriculture plus pérenne et respectueuse des écosystèmes. 

À la suite de cet ouvrage, le champ d’application de la permaculture s’étend bien au-delà du monde agricole. En effet, d’abord Bill Mollison puis David Holmgren poursuivent leur théorisation de la permaculture en énonçant un ensemble de principes directeurs. Ceux-ci ont pour but de guider quiconque le souhaite dans la conception de ces modes de vie plus durables pour l’humain.

Les 10 principes de la permaculture par Bill Mollison

Dix ans après le tome 1 de Permaculture. Une agriculture pérenne pour l’autosuffisance et les exploitations de toutes tailles, Bill Mollison, inspiré par sa vie dans la communauté Tagari où il a pu expérimenter l’auto-suffisance, écrit le tome 2 consacré à l’agriculture durable. Il intitule cet ouvrage Permaculture 2. Aménagements pratiques à la campagne et en ville et traite cette fois non plus uniquement de design agricole mais dans un sens plus large. Le design étant alors entendu comme l’art de concevoir des solutions soutenables, le champ de la permaculture est étendu au-delà du monde agricole.

Bill Mollison énonce les principes de la permaculture suivants :

Principe #1 Travailler avec la nature plutôt que contre elle

L’essence de la permaculture réside dans le «biomimétisme», c’est-à-dire l’observation et l’imitation de la nature. De cette ambition résulte l’intérêt de l’apprentissage d’observer son fonctionnement pour développer une véritable collaboration avec la nature. Par exemple, promouvoir des solutions naturelles plutôt que l’usage de pesticides et réhabiliter les vertus des «mauvaises herbes» sont des application de ce principe.

Principe #2 Le problème est la solution

Autrement dit, la solution se trouve dans le problème. Un écosystème est composé de nombreuses éléments connectés et interdépendants. Si l’un de ces éléments vient à manquer ou à se proliférer en trop grand nombre, alors un déséquilibre se crée. Étudier le problème et appréhender son fonctionnement constituent les clés pour résoudre celui-ci.

Prenons l’exemple d’un espace qui attire particulièrement les limaces. Le déséquilibre créé dans l’écosystème par ce pullulement de limaces peut se résoudre en créant des zones d’accueil pour ses prédateurs. Un tas de bois constitue par exemple un parfait habitacle pour des hérissons  qui une fois installés permettront de rééquilibrer la population de limaces. 

Principe #3 Faire le plus petit effort pour le plus grand changement 

Ce principe est une invitation supplémentaire à approfondir toujours plus les connaissances du site sur lequel la permaculture est mise en application. En effet, il convient d’être en mesure d’appréhender les effets concrets d’un changement que l’on apporte à un environnement. Cette démarche amène alors à choisir stratégiquement d’apporter les changements qui demandent le moins d’effort mais qui produiront d’importants effets. 

Principe #4 Prévoir l’efficacité énergétique

Le modèle permaculturel vise l’autonomie et la résilience, c’est-à-dire la capacité à surmonter un choc traumatique. Il a ainsi pour but d’être économe en énergie, notamment en minimisant notamment l’énergie humaine. C’est pourquoi il est nécessaire de penser de manière la plus optimale possible le placement des différents éléments constituant le système en fonction des flux d’énergie (vent, soleil, eau, animaux, travail humain, etc.).

Principe #5 Penser l’emplacement de chaque élément

L’interdépendance qui existe entre chaque éléments d’un même écosystème (cf. principe #2.) implique une influence mutuelle de ces divers éléments entre ainsi que sur le système dans sa globalité. L’intérêt est alors de penser l’emplacement de ses cultures et des solutions apportées en fonction des effets bénéfiques que chaque élément peut apporter aux autres pour provoquer des synergies. Par exemple, la Milpa, une technique agricole mixte de culture complémentaire, illustre parfaitement ce principe.

Principe #6 Privilégier et valoriser les zones de bordure 

La bordure ou la lisière correspond selon Bill Mollison à une «interface entre deux milieux». Ainsi l’effet bordure ou l’effet lisière désigne les zones de rencontre entre deux milieux différents. Ces bordures sont très riches et variées en biodiversité, les entretenir participe à favoriser le développement de cette biodiversité.

Principe #7 Chaque élément remplit plusieurs fonctions

Que ce soit dans la nature ou dans un système permaculturel, chaque élément qui le compose remplit plusieurs fonctions qui servent l’ensemble de l’écosystème. S’ajoute donc au principe de choix d’un emplacement réfléchi, celui d’un choix approprié de chacun des éléments qui va constituer le système. On s’assure par là une plus grande performance sur une surface plus petite. 

Principe #8 Chaque fonction est assurée par plusieurs éléments

Il s’agit ici du principe inverse : rassembler plusieurs éléments ayant la même fonction permet d’assurer ses arrières en cas de problème. Cela permet d’atteindre l’un des objectifs clés d’un système permaculturel : la résilience face aux bouleversements que peut connaître le système que ce soit d’un point de vue spécifique ou dans sa globalité.  

Principe #9 Faire circuler l’énergie

La permaculture se fonde sur l’utilisation des flux d’énergies, il est donc primordial d’en limiter les fuites. Il est ainsi primordial non seulement de capter et stocker les énergies entrantes (soleil, pluie, vent, etc.) mais aussi en utilisant les énergies disponibles avant qu’elles ne soient entièrement dégradées.

Principe #10 Tout jardine… ou a un effet sur son environnement

Toute action sur le système, si infime soit-elle, aura une répercussion sur celui-ci dans son ensemble et individuellement sur les éléments qui le compose. 

Les 12 principes de la permaculture par David Holmgren 

A la fois à travers sa société Holmgren Design Services, fondée en 1983, et les enseignements qu’il dispense à la ferme Food Forest dans le sud de l’Australie depuis 1991, David Holmgren approfondi ses connaissances de la permaculture sur le terrain. 

Ces diverses expériences l’amènent à dégager 12 principes fondamentaux de la permaculture qu’il publie en 2002 dans un livre nommé Permaculture : principes et pistes d’action pour un mode de vie soutenable. Ces principes peuvent se distinguer entre principes d’attitude et principes de conception, tous s’inspirant du fonctionnement des écosystèmes.

Principe #1 Observer et interagir

Ce premier principe est essentiel à la permaculture et doit se concevoir sur le long terme. L’observation se définit comme le fait de considérer avec attention tandis que l’interaction désigne le fait d’avoir une action. La permaculture nous invite à observer les éléments naturels qui nous entourent et à prendre le temps de nous impliquer dans cette interaction avec celle-ci; cette combinaison devant permettre d’entrevoir des solutions adaptées pour chaque situation.

Principe #2 Collecter et stocker l’énergie

L’air, l’eau, le soleil constituent des sources d’énergie. Concevoir des systèmes permettant de les récolter lorsqu’elles abondent puis de les stocker permet de s’en assurer la disponibilité tout au long de l’année. Ces dits systèmes vont des tonneaux récupérateurs d’eau de pluie aux murs en pierre permettant une accumulation de la chaleur. Sous forme de nourriture, le jardin est également une réserve d’énergie dont on peut collecter et stocker les produits de saison pour les consommer au fil du temps.

Principe #3 Créer une production

Il est normal d’aspirer à obtenir des résultats immédiats, ne serait-ce que pour se nourrir. C’est pourquoi il est souhaitable de viser toujours à ce que l’ensemble du travail entrepris sur son environnement vise l’obtention de résultats utiles et productifs. 

Principe #4 Appliquer l’auto-régulation et accepter la rétroaction

L’auto-régulation est l’un des principes fondateurs de la permaculture, il désigne le fait pour un système de se réguler par lui-même. La rétroaction est quant à elle l’action résultat d’une action précédente, d’où la désignation par action retour. Qu’elle soit positive ou négative, la permaculture invite à accepter ce retour de la nature à la suite de nos actions.  

Principe #5 Utiliser et valoriser les services et les ressources renouvelables

La permaculture constitue également un mode de vie dont l’une des ambitions est d’atténuer autant que possible sa dépendance vis-à-vis des ressources non renouvelables. L’utilisation et la valorisation des ressources qui abondent dans la nature servent notamment cet objectif-ci.

Principe #6 Ne pas produire de déchets

L’utilisation et la valorisation de toutes les ressources disponibles amène à ne rien laisser pour déchet. Que ce soit par un entretien attentif du système ou par la gestion prévoyante des ressources, tout gaspillage doit être banni et les déchets produits peuvent et doivent trouver une utilité (par exemple, en compostant).

Principe #7 Partir des structures d’ensemble pour arriver aux détails

Concevoir un système implique de créer de solides fondations. Il est donc important de prendre du recul et d’observer les structures dans la nature puis la société qui constitueront la charpente de notre conception. Puis au fil du temps les détails feront leur place. 

Principe #8 Intégrer plutôt que séparer

Les bons éléments placés au bon endroit entraînent la création de liens mutuellement bénéfiques. Ces éléments pourront alors se développer, s’entraider et se renforcer réciproquement.

Principe #9 Utiliser des solutions à de petites échelles et avec patience

Il est préférable de privilégier les systèmes à petite échelle et lents car l’entretien n’en sera que plus simple, tout en utilisant au mieux les ressources locales et en obtenant des résultats plus durables.

Principe #10 Utiliser et valoriser la diversité

La diversité est une force à entretenir précieusement au sein du système. Elle le renforce, le laissant moins vulnérable vis-à-vis des nombreux aléas de la nature et amène à mettre à profit la nature unique du lieu. 

Principe #11 Utiliser les interfaces et valoriser les éléments en bordure

Ce principe est comparable à l’effet bordure énoncé par Bill Mollison. Il met aussi en évidence la richesse en termes de diversité et production que contiennent les endroits où deux milieux se rejoignent.  

Principe #12 Utiliser le changement et y réagir, de manière créative

L’observation est au cœur de ce principe. Un changement que l’on sait inéluctable est gérable dans la mesure où l’on prend le temps d’observer attentivement pour ensuite agir au bon moment. L’impact qui en découle ne peut alors être que bénéfique.

Pour conclure, l’ensemble de ces principes doit s’appréhender comme une boîte à outils. Le permaculteur étant donc l’artisan et les principes précédemment décrits les outils appropriés pour son «art».

Par ailleurs, tel que le reflète ces principes, la permaculture ne peut être cantonnée à une technique agricole ou de jardinage : elle est une méthode globale de conception de modes de vie durables pour les humains, inspirés de la nature.

Ces grands principes peuvent donc s’appliquer dans de multiples autres contextes et situations de notre vie.