tag:blogger.com,1999:blog-15478330043689622302024-03-12T19:16:25.929-06:00Karma-Dharma-BhutadayaKarma-Dharma-BhutadayaJeffrey Charles Archerhttp://www.blogger.com/profile/01838766714000350169noreply@blogger.comBlogger292125tag:blogger.com,1999:blog-1547833004368962230.post-82618892807471174252023-09-18T12:49:00.001-06:002023-09-18T12:55:49.462-06:00Native American Placenames with Likely Sanskrit or Other Indian/SE Asian Roots<p> </p><p class="MsoNormal">From the Appendix to <i>To Be or Not To Be: brahman or Abrahman / The World Turned Upside-Down . . </i>. Coming Soon to a bookstore near you and Amazon, Barnes and Noble, etc. !!</p><p class="MsoNormal"><br /></p><p class="MsoNormal">Native American Placename or other term, followed by the
likely Sanskrit or Tamil, etc., equivalent(s), and sometimes followed by
similar placenames in India or Southeast Asia [all emphases added]:<o:p></o:p></p>
<p class="MsoNormal"><o:p> </o:p></p>
<p class="MsoNormal">Pueblo Villages in the American Southwest, the descendants
of the “<b>Anasazi</b>” people.<o:p></o:p></p>
<p class="MsoNormal">Navajo/Diné<span style="mso-tab-count: 1;"> </span><b>Anasazi</b><span style="mso-spacerun: yes;"> </span>The term is Navajo in origin, and means “<b>ancient
enemy</b>.”<a href="file:///C:/Users/jeffr/OneDrive/Desktop/To%20Be%20or%20Not%20to%20Be.%20Brahman%20or%20Abrahman%20%20or%20%20The%20World%20Turned%20Upside-Down%20+%20Appendix.docx#_ftn1" name="_ftnref1" style="mso-footnote-id: ftn1;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 12pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;">[1]</span></span><!--[endif]--></span></span></a><o:p></o:p></p>
<p class="MsoNormal" style="margin-left: 70.9pt; text-indent: -70.9pt;">Sanskrit<span style="mso-tab-count: 1;"> </span><b>anuzaya</b><span style="mso-tab-count: 1;"> </span>m. close connection as with a consequence, close attachment
to any object; (in phil.) the consequence or result of an act (which clings to
it and causes the soul after enjoying the temporary freedom from transmigration
to enter other bodies); repentance, regret; hatred; <b>ancient or intense
enmity</b> …<a href="file:///C:/Users/jeffr/OneDrive/Desktop/To%20Be%20or%20Not%20to%20Be.%20Brahman%20or%20Abrahman%20%20or%20%20The%20World%20Turned%20Upside-Down%20+%20Appendix.docx#_ftn2" name="_ftnref2" style="mso-footnote-id: ftn2;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 12pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;">[2]</span></span><!--[endif]--></span></span></a><o:p></o:p></p>
<p class="MsoNormal"><o:p> </o:p></p>
<p class="MsoNormal">Kewa Pueblo, NM<span style="mso-spacerun: yes;"> </span><b>Kivas</b>
are half-underground round ceremonial houses with the entrance on the roof that
are used by the Pueblo people of the American Southwest. <o:p></o:p></p>
<p class="MsoNormal">Sanskrit <span style="mso-tab-count: 1;"> </span><b>ki</b><span style="mso-tab-count: 1;"> </span>m. n. an ant-hill<a href="file:///C:/Users/jeffr/OneDrive/Desktop/To%20Be%20or%20Not%20to%20Be.%20Brahman%20or%20Abrahman%20%20or%20%20The%20World%20Turned%20Upside-Down%20+%20Appendix.docx#_ftn3" name="_ftnref3" style="mso-footnote-id: ftn3;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 12pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;">[3]</span></span><!--[endif]--></span></span></a> <o:p></o:p></p>
<p class="MsoNormal" style="text-indent: 35.45pt;"><span style="mso-spacerun: yes;">
</span><span style="mso-tab-count: 1;"> </span><b>va</b><span style="mso-tab-count: 1;"> </span>m. … a dwelling<a href="file:///C:/Users/jeffr/OneDrive/Desktop/To%20Be%20or%20Not%20to%20Be.%20Brahman%20or%20Abrahman%20%20or%20%20The%20World%20Turned%20Upside-Down%20+%20Appendix.docx#_ftn4" name="_ftnref4" style="mso-footnote-id: ftn4;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 12pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;">[4]</span></span><!--[endif]--></span></span></a><o:p></o:p></p>
<p class="MsoNormal" style="text-indent: 35.45pt;"><span style="mso-tab-count: 1;"> </span>Thus
in Sanskrit “kiva” is “anthill dwelling,” fitting the design of Pueblo kivas. <o:p></o:p></p>
<p class="MsoNormal">Hopi word for “ant” is <b><i>anu</i></b><i>,</i> and the
Sanskrit word <b><i>aNu</i></b> is defined as:<o:p></o:p></p>
<p class="MsoNormal">Sanskrit <span style="mso-tab-count: 1;"> </span><b>aNu</b><span style="mso-tab-count: 1;"> </span>mf n. fine, minute, atomic…<a href="file:///C:/Users/jeffr/OneDrive/Desktop/To%20Be%20or%20Not%20to%20Be.%20Brahman%20or%20Abrahman%20%20or%20%20The%20World%20Turned%20Upside-Down%20+%20Appendix.docx#_ftn5" name="_ftnref5" style="mso-footnote-id: ftn5;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 12pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;">[5]</span></span><!--[endif]--></span></span></a> <o:p></o:p></p>
<p class="MsoNormal">Kiwale, Ravet, Dehu Road, Maharashtra, India<o:p></o:p></p>
<p class="MsoNormal"><o:p> </o:p></p>
<p class="MsoNormal"><b>Maricopa</b>, Arizona; Maricopa County, Arizona;
Maricopa, California, named after the Maricopa/Cocomaricopa Tribe<o:p></o:p></p>
<p class="MsoNormal" style="margin-left: 70.9pt; text-indent: -70.9pt;">Sanskrit <span style="mso-tab-count: 1;"> </span><b>marIcopapurANa</b><span style="mso-spacerun: yes;"> </span>Name of one of the Upa Puranas<a href="file:///C:/Users/jeffr/OneDrive/Desktop/To%20Be%20or%20Not%20to%20Be.%20Brahman%20or%20Abrahman%20%20or%20%20The%20World%20Turned%20Upside-Down%20+%20Appendix.docx#_ftn6" name="_ftnref6" style="mso-footnote-id: ftn6;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 12pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;">[6]</span></span><!--[endif]--></span></span></a> <span style="mso-spacerun: yes;"> </span>The Puranas are Hindu scriptures. <o:p></o:p></p>
<p class="MsoNormal" style="margin-left: 70.9pt; text-indent: -70.9pt;"><b>Marikoppa</b>,
Karnataka, India<o:p></o:p></p>
<p class="MsoNormal"><o:p> </o:p></p>
<p class="MsoNormal">Lake <b>Havasu</b><span style="mso-spacerun: yes;"> </span><span style="mso-tab-count: 1;"> </span>Purportedly from the Mojave word “blue” or
“blue-green water”<o:p></o:p></p>
<p class="MsoNormal">Mojave <span style="mso-tab-count: 1;"> </span><i>‘<b>Aha</b></i><a href="file:///C:/Users/jeffr/OneDrive/Desktop/To%20Be%20or%20Not%20to%20Be.%20Brahman%20or%20Abrahman%20%20or%20%20The%20World%20Turned%20Upside-Down%20+%20Appendix.docx#_ftn7" name="_ftnref7" style="mso-footnote-id: ftn7;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 12pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;">[7]</span></span><!--[endif]--></span></span></a><i>
</i>or <b><i>ha</i></b> “short form of ‘aha,”<a href="file:///C:/Users/jeffr/OneDrive/Desktop/To%20Be%20or%20Not%20to%20Be.%20Brahman%20or%20Abrahman%20%20or%20%20The%20World%20Turned%20Upside-Down%20+%20Appendix.docx#_ftn8" name="_ftnref8" style="mso-footnote-id: ftn8;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 12pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;">[8]</span></span><!--[endif]--></span></span></a><span style="mso-spacerun: yes;"> </span>“water”<o:p></o:p></p>
<p class="MsoNormal">Quechan/Yuma <b><i>aha</i></b><i> </i><span style="mso-spacerun: yes;"> </span>“water”<a href="file:///C:/Users/jeffr/OneDrive/Desktop/To%20Be%20or%20Not%20to%20Be.%20Brahman%20or%20Abrahman%20%20or%20%20The%20World%20Turned%20Upside-Down%20+%20Appendix.docx#_ftn9" name="_ftnref9" style="mso-footnote-id: ftn9;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 12pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;">[9]</span></span><!--[endif]--></span></span></a><o:p></o:p></p>
<p class="MsoNormal" style="margin-left: 70.9pt; text-indent: -70.9pt;">Sanskrit<span style="mso-spacerun: yes;"> </span><span style="mso-tab-count: 1;"> </span><b>ha</b><span style="mso-tab-count: 1;"> </span>m. a form of Siva or Bhairava; <b>water</b>;
a cipher (i.e. the arithmetical figure which symbolizes o); meditation,
auspiciousness; sky, heaven, paradise ; blood ; dying ; fear ; knowledge ; the
moon<a href="file:///C:/Users/jeffr/OneDrive/Desktop/To%20Be%20or%20Not%20to%20Be.%20Brahman%20or%20Abrahman%20%20or%20%20The%20World%20Turned%20Upside-Down%20+%20Appendix.docx#_ftn10" name="_ftnref10" style="mso-footnote-id: ftn10;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 12pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;">[10]</span></span><!--[endif]--></span></span></a><o:p></o:p></p>
<p class="MsoNormal" style="margin-left: 70.9pt;"><b>hari</b><span style="mso-tab-count: 1;"> </span>mfn. (prob. fr. a lost hṛ-,"to be
yellow or green" … <span style="mso-spacerun: yes;"> </span>fawn-coloured,
reddish brown, brown, tawny, pale yellow, yellow, fallow, bay (especially
applied to horses), <b>green, greenish</b><span style="mso-spacerun: yes;">
</span>etc.<a href="file:///C:/Users/jeffr/OneDrive/Desktop/To%20Be%20or%20Not%20to%20Be.%20Brahman%20or%20Abrahman%20%20or%20%20The%20World%20Turned%20Upside-Down%20+%20Appendix.docx#_ftn11" name="_ftnref11" style="mso-footnote-id: ftn11;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 12pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;">[11]</span></span><!--[endif]--></span></span></a><o:p></o:p></p>
<p class="MsoNormal" style="margin-left: 70.9pt;"><b>Vasu</b> (<span face=""Kokila",sans-serif">वसु</span>) refer to good or bright
Gods, they are: <b>Apa: containing water [“sometimes aha is substituted for
āpa”</b><a href="file:///C:/Users/jeffr/OneDrive/Desktop/To%20Be%20or%20Not%20to%20Be.%20Brahman%20or%20Abrahman%20%20or%20%20The%20World%20Turned%20Upside-Down%20+%20Appendix.docx#_ftn12" name="_ftnref12" style="mso-footnote-id: ftn12;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 12pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;">[12]</span></span><!--[endif]--></span></span></a>],
Dhruva: polestar, Soma: moon, Dharā: earth, Anila: wind, Anala: fire, Pratyūṣa:
dawn, Prabhāsa: light.<a href="file:///C:/Users/jeffr/OneDrive/Desktop/To%20Be%20or%20Not%20to%20Be.%20Brahman%20or%20Abrahman%20%20or%20%20The%20World%20Turned%20Upside-Down%20+%20Appendix.docx#_ftn13" name="_ftnref13" style="mso-footnote-id: ftn13;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 12pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;">[13]</span></span><!--[endif]--></span></span></a> <o:p></o:p></p>
<p class="MsoNormal" style="margin-left: 35.45pt; text-indent: 35.45pt;"><b>vasu</b><span style="mso-tab-count: 1;"> </span>m. or n. dwelling or dweller …<a href="file:///C:/Users/jeffr/OneDrive/Desktop/To%20Be%20or%20Not%20to%20Be.%20Brahman%20or%20Abrahman%20%20or%20%20The%20World%20Turned%20Upside-Down%20+%20Appendix.docx#_ftn14" name="_ftnref14" style="mso-footnote-id: ftn14;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 12pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;">[14]</span></span><!--[endif]--></span></span></a><o:p></o:p></p>
<p class="MsoNormal">Havaspur, Bihar, India; Havasbhavi, Karnataka, India;
Havanur, Karnataka, India; Havaligi, Andhra Pradesh, India<o:p></o:p></p>
<p class="MsoNormal"><o:p> </o:p></p>
<p class="MsoNormal"><b>Havasupai</b> Falls<o:p></o:p></p>
<p class="MsoNormal" style="margin-left: 70.9pt; text-indent: -70.9pt;">Sanskrit <span style="mso-tab-count: 1;"> </span><b>hava</b><span style="mso-tab-count: 1;"> </span>m. <span style="mso-spacerun: yes;"> </span>an oblation , burnt
offering , sacrifice … fire or the god of fire<a href="file:///C:/Users/jeffr/OneDrive/Desktop/To%20Be%20or%20Not%20to%20Be.%20Brahman%20or%20Abrahman%20%20or%20%20The%20World%20Turned%20Upside-Down%20+%20Appendix.docx#_ftn15" name="_ftnref15" style="mso-footnote-id: ftn15;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 12pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;">[15]</span></span><!--[endif]--></span></span></a> <a name="_Hlk143347963"><o:p></o:p></a></p>
<p class="MsoNormal" style="margin-left: 70.9pt;"><span style="mso-bookmark: _Hlk143347963;"><b>Supayas</b><span style="mso-spacerun: yes;"> </span>mfn. having beautiful water</span><a href="file:///C:/Users/jeffr/OneDrive/Desktop/To%20Be%20or%20Not%20to%20Be.%20Brahman%20or%20Abrahman%20%20or%20%20The%20World%20Turned%20Upside-Down%20+%20Appendix.docx#_ftn16" name="_ftnref16" style="mso-footnote-id: ftn16;" title=""><span style="mso-bookmark: _Hlk143347963;"><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 12pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;">[16]</span></span><!--[endif]--></span></span></span></a><span style="mso-bookmark: _Hlk143347963;"><o:p></o:p></span></p>
<p class="MsoNormal" style="margin-left: 70.9pt;"><span style="mso-bookmark: _Hlk143347963;"><b>pA</b><span style="mso-tab-count: 1;"> </span>P. ... to watch , keep , preserve ; to
protect from , defend against … to protect (a country) i.e. rule , govern
Ra1jat. ; to observe , notice , attend to , follow<o:p></o:p></span></p>
<p class="MsoNormal" style="margin-left: 70.9pt; text-indent: 0.35pt;"><span style="mso-bookmark: _Hlk143347963;">Consider also the above possible linguistic
origins of Lake Havasu, as sometimes Sanskrit word combinations contain
multiple compound meanings.<o:p></o:p></span></p>
<p class="MsoNormal"><span style="mso-bookmark: _Hlk143347963;">Havaspur, Bihar,
India; Havasbhavi, Karnataka, India; Havanur, Karnataka, India; Havaligi,
Andhra Pradesh, India; Supai, Bihar, India; Supaidi, Jharkhand, India<o:p></o:p></span></p>
<p class="MsoNormal"><span style="mso-bookmark: _Hlk143347963;"><o:p> </o:p></span></p>
<span style="mso-bookmark: _Hlk143347963;"></span>
<p class="MsoNormal"><b>Supai</b> Village, Arizona <o:p></o:p></p>
<p class="MsoNormal">Sanskrit<span style="mso-tab-count: 1;"> </span><b>Supayas</b><span style="mso-spacerun: yes;"> </span>mfn. having beautiful water<a href="file:///C:/Users/jeffr/OneDrive/Desktop/To%20Be%20or%20Not%20to%20Be.%20Brahman%20or%20Abrahman%20%20or%20%20The%20World%20Turned%20Upside-Down%20+%20Appendix.docx#_ftn17" name="_ftnref17" style="mso-footnote-id: ftn17;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 12pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;">[17]</span></span><!--[endif]--></span></span></a><o:p></o:p></p>
<p class="MsoNormal"><a name="_Hlk145072012"><b>Supai</b>, Bihar, India; Supaidi,
Jharkhand, India<o:p></o:p></a></p>
<span style="mso-bookmark: _Hlk145072012;"></span>
<p class="MsoNormal"><o:p> </o:p></p>
<p class="MsoNormal"><b>Calistoga</b>, California<o:p></o:p></p>
<p class="MsoNormal">Sanskrit <span style="mso-tab-count: 1;"> </span><b>kalistoma</b><span style="mso-tab-count: 1;"> </span>m. a particular Stoma.<a href="file:///C:/Users/jeffr/OneDrive/Desktop/To%20Be%20or%20Not%20to%20Be.%20Brahman%20or%20Abrahman%20%20or%20%20The%20World%20Turned%20Upside-Down%20+%20Appendix.docx#_ftn18" name="_ftnref18" style="mso-footnote-id: ftn18;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 12pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;">[18]</span></span><!--[endif]--></span></span></a>
[hymn]<o:p></o:p></p>
<p class="MsoNormal" style="margin-left: 70.9pt; text-indent: 0.35pt;"><b>ga</b><span style="mso-tab-count: 1;"> </span>mf <span style="mso-tab-count: 1;"> </span>going
, moving (e.g. %{yAna-} … going quickly<a href="file:///C:/Users/jeffr/OneDrive/Desktop/To%20Be%20or%20Not%20to%20Be.%20Brahman%20or%20Abrahman%20%20or%20%20The%20World%20Turned%20Upside-Down%20+%20Appendix.docx#_ftn19" name="_ftnref19" style="mso-footnote-id: ftn19;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 12pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;">[19]</span></span><!--[endif]--></span></span></a> <o:p></o:p></p>
<p class="MsoNormal" style="margin-left: 70.9pt; text-indent: 0.35pt;">-ga is often
applied at the end of river names, etc., and implies “flow.”<o:p></o:p></p>
<p class="MsoNormal">Kalisthan, Bariyarpur, Bihar, India; Kalisindh River, Madhya
Pradesh, India<o:p></o:p></p>
<p class="MsoNormal"><o:p> </o:p></p>
<p class="MsoNormal">City of <b>Sonoma</b>, California; <b>Sonoma</b> <b>Valley</b>,
California; <b>Sonoma</b> Mountains, California; <b>Sonoma</b> County,
California<o:p></o:p></p>
<p class="MsoNormal">“disputed origin; likely from a Pomoan phrase meaning "<b>valley
of the moon</b>.’”<a href="file:///C:/Users/jeffr/OneDrive/Desktop/To%20Be%20or%20Not%20to%20Be.%20Brahman%20or%20Abrahman%20%20or%20%20The%20World%20Turned%20Upside-Down%20+%20Appendix.docx#_ftn20" name="_ftnref20" style="mso-footnote-id: ftn20;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 12pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;">[20]</span></span><!--[endif]--></span></span></a><o:p></o:p></p>
<p class="MsoNormal" style="margin-left: 70.9pt; text-indent: -70.9pt;">Sanskrit<span style="mso-tab-count: 1;"> </span><b>soma</b><span style="mso-tab-count: 1;"> </span>1 m. (fr. 3. %{su}) juice , extract , (esp.) the juice of the
Soma plant … Soma is identified with the moon [as the receptacle of the other
beverage of the gods called Amrita , or as the lord of plants … <b>and with the
god of the moon </b>, as well as with Vishn2u , S3iva , Yama , and Kubera … and
appears among the 8 Vasus …<o:p></o:p></p>
<p class="MsoNormal" style="margin-left: 70.9pt; text-indent: 0.35pt;"><b>soma</b><span style="mso-tab-count: 1;"> </span>m. the Soma (plant or juice, often
personified as a god); <b>the moon or the god of the moon.<o:p></o:p></b></p>
<p class="MsoNormal">Somnath, Gujarat, India; Sonamarg, Jammu and Kashmir, India<o:p></o:p></p>
<p class="MsoNormal"><o:p> </o:p></p>
<p class="MsoNormal">Savannah, Georgia (a city on the shore of the Atlantic
Ocean); Savanna, Illinois (a town on the east shore of the Mississippi River); Savannah,
Missouri (town a few miles from the Missouri River) <o:p></o:p></p>
<p class="MsoNormal" style="margin-left: 70.9pt; text-indent: -70.9pt;">Sanskrit<span style="mso-tab-count: 1;"> </span><b>sAvana</b><span style="mso-spacerun: yes;"> </span>mfn. (fr. 1. %{savana} , p. : 190) relating
to or determining the three daily Soma libations i.e. corresponding to the
solar time (day , month , year) … m. an institutor of a sacrifice or employer
of priests at a sacrifice … the conclusion of a sacrifice or the ceremonies by
which it is terminated L. ; <b>N. of</b> <b>Varuna</b><o:p></o:p></p>
<p class="MsoNormal" style="margin-left: 70.9pt;"><b>varuNa</b><span style="mso-tab-count: 2;"> </span>m. …`\"
Allenveloping Sky \"\'N. of an Aditya (in the Veda commonly the night as
Mitra over the day , but often celebrated separately , whereas Mitra is rarely
invoked alone ; Varuna is one of the oldest of the Vedic gods , and is commonly
thought to correspond to the [Neptune] of the Greeks , although of a more
spiritual conception … he is even called the brother of Agni ; though not
generally regarded in the Veda as a god of the ocean , yet he is <b>often
connected with the waters</b> , especially the waters of the atmosphere or
firmament , and in one place [RV. vii , 64 , 2] is called with Mitra … `\"
lord of the sea or of rivers \"\' ; hence <b>in the later mythology he
became a kind of Neptune</b>, and is there best known in his character of <b>god
of the ocean</b> … “<b>Ocean</b>” …<a href="file:///C:/Users/jeffr/OneDrive/Desktop/To%20Be%20or%20Not%20to%20Be.%20Brahman%20or%20Abrahman%20%20or%20%20The%20World%20Turned%20Upside-Down%20+%20Appendix.docx#_ftn21" name="_ftnref21" style="mso-footnote-id: ftn21;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 12pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;">[21]</span></span><!--[endif]--></span></span></a><o:p></o:p></p>
<p class="MsoNormal">Savanas, Maharashtra, India; Savanahalli, Karnatakaq, India;
Savanalu, Karnataka, India; Savanadurga, Karnataka, India<o:p></o:p></p>
<p class="MsoNormal"><o:p> </o:p></p>
<p class="MsoNormal"><b>Saratoga</b>, Wyoming; Saratoga, New York; Saratoga,
California; Saratoga, Arkansas <o:p></o:p></p>
<p class="MsoNormal">All of the above places named “Saratoga” are associated with
springs, hot and cold.<o:p></o:p></p>
<p class="MsoNormal" style="margin-left: 70.9pt; text-indent: -70.9pt;">Sanskrit<span style="mso-tab-count: 1;"> </span><b>sara</b><span style="mso-tab-count: 1;"> </span>mf(%{A})n. (fr. %{sR}) fluid , liquid … cathartic , purgative ,
… going , moving &c. … m. going , motion L. ; a cord … f. moving or
wandering about … a brook … a cascade, waterfall … f. a cascade (cf. %{sari})
L. ; n. a lake , pool<o:p></o:p></p>
<p class="MsoNormal" style="margin-left: 70.9pt; text-indent: -70.9pt;"><span style="mso-tab-count: 1;"> </span><b>sarat</b><span style="mso-tab-count: 1;"> </span>mfn. going , flowing , proceeding<o:p></o:p></p>
<p class="MsoNormal" style="margin-left: 35.45pt; text-indent: 35.45pt;"><b>ga</b> 1)
To go, move in general (often as suffix at the end of river names)<o:p></o:p></p>
<p class="MsoNormal" style="margin-left: 35.45pt; text-indent: 35.45pt;"><b>Gā</b> (<span face=""Kokila",sans-serif">गा</span>) 1b) A name of Sarasvatī.<o:p></o:p></p>
<p class="MsoNormal">Sarata, Maharashtra, India; Sarata, Odisha, India; Saratal,
Odisha, India; Saratanpur, Gujarat, India; Togan, Chandigarh, India; Togas,
Rajasthan, India<o:p></o:p></p>
<p class="MsoNormal"><o:p> </o:p></p>
<p class="MsoNormal"><b>Nemaha</b>, Nebraska; Nemaha County Kansas<o:p></o:p></p>
<p class="MsoNormal">Named after the Nemaha River, based on an Otoe word meaning
"swampy water." (wiki Placen. N.A. origin Nebraska)<o:p></o:p></p>
<p class="MsoNormal" style="margin-left: 70.9pt; text-indent: -70.9pt;">Sanskrit <span style="mso-tab-count: 1;"> </span><b>nimajj</b><span style="mso-tab-count: 1;"> </span>P. ... to sink down , dive , sink or plunge or penetrate into ,
bathe in (loc.) … to sink in its cavity (the eye) Sus3r. ; to disappear ,
perish … to immerse or submerge in water , cause to sink or perish … to cause
to dive under water … to cause to penetrate into a battle , lead into the thick
of a fight<o:p></o:p></p>
<p class="MsoNormal" style="margin-left: 70.9pt; text-indent: 0.35pt;"><b>nimajjana</b><span style="mso-tab-count: 1;"> </span>mf(%{I})n. causing a person (gen.) to
enter or plunge into (water &c.) … n. bathing , diving , sinking ,
immersion <o:p></o:p></p>
<p class="MsoNormal"><span style="mso-tab-count: 2;"> </span><b>nimajjana</b><span style="mso-tab-count: 1;"> </span>n. diving, bathing.<o:p></o:p></p>
<p class="MsoNormal">Nemmara, Kerala, India; Nemawar, Madhya Pradesh, India;
Nemalo, Odisha, India<o:p></o:p></p>
<p class="MsoNormal"><o:p> </o:p></p>
<p class="MsoNormal"><b>Kasota</b>, Minnesota<span style="mso-spacerun: yes;">
</span><o:p></o:p></p>
<p class="MsoNormal">Dakota/Sioux<span style="mso-tab-count: 1;"> </span>Name of a
village meaning clear, or clear off <o:p></o:p></p>
<p class="MsoNormal" style="margin-left: 70.9pt; text-indent: -70.9pt;">Marathi<span style="mso-tab-count: 1;"> </span><b>Kasod{t)a</b> (not Sanskrit): Two
place names-of India. l) in Rajasthan, Baratpur. 2) in Maharashtra, Jalgaon,
meaning why leave? in Marathi language suggesting a pleasant place to live.<a href="file:///C:/Users/jeffr/OneDrive/Desktop/To%20Be%20or%20Not%20to%20Be.%20Brahman%20or%20Abrahman%20%20or%20%20The%20World%20Turned%20Upside-Down%20+%20Appendix.docx#_ftn22" name="_ftnref22" style="mso-footnote-id: ftn22;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 12pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;">[22]</span></span><!--[endif]--></span></span></a><o:p></o:p></p>
<p class="MsoNormal">Kasoda, Maharashtra, India; Village Kasota, Madhya Pradesh,
India; Prakash Kasota, Khatikamdi, Rajasthan, India<o:p></o:p></p>
<p class="MsoNormal"><o:p> </o:p></p>
<p class="MsoNormal"><b>Makato</b> (river) and Mankato (city), Blue Earth County,
Minnesota <o:p></o:p></p>
<p class="MsoNormal" style="margin-left: 70.9pt; text-indent: -70.9pt;">Dakota/Sioux<span style="mso-tab-count: 1;"> </span><b>Mahkato</b><span style="mso-spacerun: yes;">
</span>name of the Blue Earth river ma-ka: ground. earth + to: blue; green, and
the intermediate shades<a href="file:///C:/Users/jeffr/OneDrive/Desktop/To%20Be%20or%20Not%20to%20Be.%20Brahman%20or%20Abrahman%20%20or%20%20The%20World%20Turned%20Upside-Down%20+%20Appendix.docx#_ftn23" name="_ftnref23" style="mso-footnote-id: ftn23;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 12pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;">[23]</span></span><!--[endif]--></span></span></a><o:p></o:p></p>
<p class="MsoNormal">Sanskrit <span style="mso-tab-count: 1;"> </span><b>maki</b>:
heaven and earth<a href="file:///C:/Users/jeffr/OneDrive/Desktop/To%20Be%20or%20Not%20to%20Be.%20Brahman%20or%20Abrahman%20%20or%20%20The%20World%20Turned%20Upside-Down%20+%20Appendix.docx#_ftn24" name="_ftnref24" style="mso-footnote-id: ftn24;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 12pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;">[24]</span></span><!--[endif]--></span></span></a> <o:p></o:p></p>
<p class="MsoNormal" style="margin-left: 35.45pt; text-indent: 35.45pt;"><b>tru</b>:
green<a href="file:///C:/Users/jeffr/OneDrive/Desktop/To%20Be%20or%20Not%20to%20Be.%20Brahman%20or%20Abrahman%20%20or%20%20The%20World%20Turned%20Upside-Down%20+%20Appendix.docx#_ftn25" name="_ftnref25" style="mso-footnote-id: ftn25;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 12pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;">[25]</span></span><!--[endif]--></span></span></a> <o:p></o:p></p>
<p class="MsoNormal">Makatpur, Giridih, Jharkhand, India; Makatpur, Koderma,
Jharkhand, India; Mahkatartari Shiv Temple, Jamuguri, Assam, India<o:p></o:p></p>
<p class="MsoNormal"><o:p> </o:p></p>
<p class="MsoNormal">Manomin (lake) and Mahnomen (town)<o:p></o:p></p>
<p class="MsoNormal">Ojibway<span style="mso-tab-count: 1;"> </span><b>manomin</b>:
wild rice, the name of their important food cereal + min: berry<o:p></o:p></p>
<p class="MsoNormal" style="margin-left: 70.9pt; text-indent: -70.9pt;">Sanskrit<span style="mso-spacerun: yes;"> </span><span style="mso-tab-count: 1;"> </span><b>manda</b>:
the scum of boiled rice (or any grain) + mid or mind: to make fat, thus. that
which fattens, or thickens, the scum on the rice water.<a href="file:///C:/Users/jeffr/OneDrive/Desktop/To%20Be%20or%20Not%20to%20Be.%20Brahman%20or%20Abrahman%20%20or%20%20The%20World%20Turned%20Upside-Down%20+%20Appendix.docx#_ftn26" name="_ftnref26" style="mso-footnote-id: ftn26;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 12pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;">[26]</span></span><!--[endif]--></span></span></a><o:p></o:p></p>
<p class="MsoNormal">Manomi, Karnataka, India; Mahnora, Uttar Pradesh, India;
Mahnoodpur Korauli, Uttar Pradesh, India; Mahnoor, Jammu and Kashmir, India;
Lake Manoor Kayal, Kerala, India<o:p></o:p></p>
<p class="MsoNormal"><o:p> </o:p></p>
<p class="MsoNormal">Onamia (lake), Minnesota<span style="mso-spacerun: yes;">
</span><o:p></o:p></p>
<p class="MsoNormal" style="margin-left: 70.9pt; text-indent: -70.9pt;">Ojibway<span style="mso-tab-count: 1;"> </span><b>Onamia</b> “Name of an especially
productive wild rice lake … possibly derived from onamani meaning vermilion
color.<span style="mso-spacerun: yes;"> </span><b>Onaman</b>, red clay (for
painting); vermillion.<span style="mso-spacerun: yes;"> </span>Wild rice harvest
feasts are, or were, celebrated here annually with prayers for absence of
storms during the harvest period. Wild rice has been harvested in this region
probably from about 800 A.D. on, in numerous villages occupied for most of the
year in the late prehistoric period ...”<a href="file:///C:/Users/jeffr/OneDrive/Desktop/To%20Be%20or%20Not%20to%20Be.%20Brahman%20or%20Abrahman%20%20or%20%20The%20World%20Turned%20Upside-Down%20+%20Appendix.docx#_ftn27" name="_ftnref27" style="mso-footnote-id: ftn27;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 12pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;">[27]</span></span><!--[endif]--></span></span></a><o:p></o:p></p>
<p class="MsoNormal" style="margin-left: 70.9pt; text-indent: -70.9pt;">Tamil<b><span style="mso-tab-count: 1;"> </span>Onam</b>, in Kerala state, sw India,
is a harvest festival lasting 4 days (Aug/Sept). Caparisoned elephants take part
in processions and there is feasting, singing, dancing, and a boat race … the
dancers' faces are usually painted red.<a href="file:///C:/Users/jeffr/OneDrive/Desktop/To%20Be%20or%20Not%20to%20Be.%20Brahman%20or%20Abrahman%20%20or%20%20The%20World%20Turned%20Upside-Down%20+%20Appendix.docx#_ftn28" name="_ftnref28" style="mso-footnote-id: ftn28;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 12pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;">[28]</span></span><!--[endif]--></span></span></a><o:p></o:p></p>
<p class="MsoNormal" style="margin-left: 70.9pt; text-indent: -70.9pt;"><span style="mso-tab-count: 1;"> </span>Onam is a festival that
commemorates the story of Vaman pressing King Bali to move his kingdom to “the
Underworld.”<o:p></o:p></p>
<p class="MsoNormal" style="margin-left: 70.9pt; text-indent: -70.9pt;">Onam, Uttar
Pradesh, India; Onampilly, Kerala, India<o:p></o:p></p>
<p class="MsoNormal" style="margin-left: 70.9pt; text-indent: -70.9pt;"><o:p> </o:p></p>
<p class="MsoNormal">Shakopee (city), Minnesota<o:p></o:p></p>
<p class="MsoNormal">Dakota/Sioux<span style="mso-tab-count: 1;"> </span><b>Shakopee</b><span style="mso-spacerun: yes;"> </span><b>six</b>, the hereditary name of successive
chiefs<o:p></o:p></p>
<p class="MsoNormal">Sanskrit: <span style="mso-tab-count: 1;"> </span><b>Shatka</b>:
consisting of <b>six</b><o:p></o:p></p>
<p class="MsoNormal" style="margin-left: 35.45pt; text-indent: 35.45pt;"><b>api</b>
or sometimes <b>pi</b>: expresses ... proximity<a href="file:///C:/Users/jeffr/OneDrive/Desktop/To%20Be%20or%20Not%20to%20Be.%20Brahman%20or%20Abrahman%20%20or%20%20The%20World%20Turned%20Upside-Down%20+%20Appendix.docx#_ftn29" name="_ftnref29" style="mso-footnote-id: ftn29;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 12pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;">[29]</span></span><!--[endif]--></span></span></a><o:p></o:p></p>
<p class="MsoNormal">Shakoorpur, Uttar Pradesh, India; Shakoor, Punjab, India<o:p></o:p></p>
<p class="MsoNormal"><o:p> </o:p></p>
<p class="MsoNormal">Mississippi River<o:p></o:p></p>
<p class="MsoNormal">Wakpá Tháŋka or Haha Wakpa is the Dakota name for the river
that connects all waters and all lives where we live.<a href="file:///C:/Users/jeffr/OneDrive/Desktop/To%20Be%20or%20Not%20to%20Be.%20Brahman%20or%20Abrahman%20%20or%20%20The%20World%20Turned%20Upside-Down%20+%20Appendix.docx#_ftn30" name="_ftnref30" style="mso-footnote-id: ftn30;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 12pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;">[30]</span></span><!--[endif]--></span></span></a><o:p></o:p></p>
<p class="MsoNormal" style="margin-left: 70.9pt; text-indent: -70.9pt;">Dakota<span style="mso-spacerun: yes;"> </span><span style="mso-tab-count: 1;"> </span><b>Wakpá</b>
(river) “Wakpa.<span style="mso-spacerun: yes;"> </span>The Dakota word for ‘river.’
But it is more than a word. Wakpa is the source of life. Rivers carry our first
medicine, mni, that can nourish and heal us.”<a href="file:///C:/Users/jeffr/OneDrive/Desktop/To%20Be%20or%20Not%20to%20Be.%20Brahman%20or%20Abrahman%20%20or%20%20The%20World%20Turned%20Upside-Down%20+%20Appendix.docx#_ftn31" name="_ftnref31" style="mso-footnote-id: ftn31;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 12pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;">[31]</span></span><!--[endif]--></span></span></a><b>
<o:p></o:p></b></p>
<p class="MsoNormal" style="margin-left: 70.9pt;"><b>Tháŋka</b><span style="mso-spacerun: yes;"> </span>Tháŋka "to be large, great in size or
renown; to be a grown up"<a href="file:///C:/Users/jeffr/OneDrive/Desktop/To%20Be%20or%20Not%20to%20Be.%20Brahman%20or%20Abrahman%20%20or%20%20The%20World%20Turned%20Upside-Down%20+%20Appendix.docx#_ftn32" name="_ftnref32" style="mso-footnote-id: ftn32;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 12pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;">[32]</span></span><!--[endif]--></span></span></a><o:p></o:p></p>
<p class="MsoNormal">Sanskrit <a name="_Hlk142738407"><span style="mso-tab-count: 1;"> </span><b>vAkpradA</b></a><b> Sanga </b><o:p></o:p></p>
<p class="MsoNormal" style="margin-left: 70.9pt;"><b>vAkpradA</b><span style="mso-tab-count: 1;"> </span>f. N. of the river Sarasvati<a href="file:///C:/Users/jeffr/OneDrive/Desktop/To%20Be%20or%20Not%20to%20Be.%20Brahman%20or%20Abrahman%20%20or%20%20The%20World%20Turned%20Upside-Down%20+%20Appendix.docx#_ftn33" name="_ftnref33" style="mso-footnote-id: ftn33;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 12pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;">[33]</span></span><!--[endif]--></span></span></a><span style="mso-spacerun: yes;"> </span>The Sarasvati was the archetypal sacred river
of Indus/Saraswati Civilization until the flow of the Himalayan waters shifted
to the Ganges. <o:p></o:p></p>
<p class="MsoNormal" style="margin-left: 35.45pt; text-indent: 35.45pt;"><a name="_Hlk142836250"></a><a name="_Hlk142740086"></a><a name="_Hlk142738939"><span style="mso-bookmark: _Hlk142740086;"><span style="mso-bookmark: _Hlk142836250;"><b>Saṅga</b></span></span></a><span style="mso-bookmark: _Hlk142740086;"><span style="mso-bookmark: _Hlk142836250;"> (</span></span><span style="mso-bookmark: _Hlk142740086;"><span style="mso-bookmark: _Hlk142836250;"><span face=""Kokila",sans-serif">सङ्ग</span>).—i. e. sam-ga … m. 1.
Joining, uniting … Meeting … Confluence of <o:p></o:p></span></span></p>
<p class="MsoNormal" style="margin-left: 35.45pt; text-indent: 35.45pt;"><span style="mso-bookmark: _Hlk142740086;"><span style="mso-bookmark: _Hlk142836250;">rivers.</span></span><a href="file:///C:/Users/jeffr/OneDrive/Desktop/To%20Be%20or%20Not%20to%20Be.%20Brahman%20or%20Abrahman%20%20or%20%20The%20World%20Turned%20Upside-Down%20+%20Appendix.docx#_ftn34" name="_ftnref34" style="mso-footnote-id: ftn34;" title=""><span style="mso-bookmark: _Hlk142740086;"><span style="mso-bookmark: _Hlk142836250;"><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 12pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;">[34]</span></span><!--[endif]--></span></span></span></span></a><span style="mso-bookmark: _Hlk142740086;"></span><span style="mso-bookmark: _Hlk142836250;">
<o:p></o:p></span></p>
<span style="mso-bookmark: _Hlk142836250;"></span>
<p class="MsoNormal" style="margin-left: 70.9pt;"><a name="_Hlk144909440"><b>Sanga/sangha/samga</b>
often becomes “tanga,” as in Africa’s Lake Tanganika, </a>another confluence of
waters, that drains into the Congo River, also derived from the root Saṅgha.<span style="mso-spacerun: yes;"> </span><o:p></o:p></p>
<p class="MsoNormal">Dakota <span style="mso-tab-count: 1;"> </span><b>Haha
Wakpa <o:p></o:p></b></p>
<p class="MsoNormal">Sanskrit<span style="mso-tab-count: 1;"> </span><b>ha</b><span style="mso-tab-count: 1;"> </span>2 (only L.) m. a form of Siva or
Bhairava; <b>water</b> <span style="mso-spacerun: yes;"> </span><o:p></o:p></p>
<p class="MsoNormal" style="margin-left: 70.9pt;">“Ha” or “aha,” “ap” or “apa,”
etc., indicates “water” in a number of Native American languages and
placenames, as is true of Sanskrit.<span style="mso-spacerun: yes;"> </span><o:p></o:p></p>
<p class="MsoNormal" style="margin-left: 70.9pt; text-indent: 0.35pt;">Thus the
Mississippi is the “Water-Water River,” implying the massive flow of North
America’s greatest river.<o:p></o:p></p>
<p class="MsoNormal">Chipewa <span style="mso-tab-count: 1;"> </span><b>Missi</b>
<b>Sippi</b>,” or “large flowing water.”<a href="file:///C:/Users/jeffr/OneDrive/Desktop/To%20Be%20or%20Not%20to%20Be.%20Brahman%20or%20Abrahman%20%20or%20%20The%20World%20Turned%20Upside-Down%20+%20Appendix.docx#_ftn35" name="_ftnref35" style="mso-footnote-id: ftn35;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 12pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;">[35]</span></span><!--[endif]--></span></span></a><o:p></o:p></p>
<p class="MsoNormal"><span style="mso-tab-count: 2;"> </span><b><span style="mso-fareast-font-family: Calibri; mso-fareast-theme-font: minor-latin; mso-font-kerning: 1.0pt; mso-ligatures: standardcontextual;">Mechasipi</span></b><span style="mso-fareast-font-family: Calibri; mso-fareast-theme-font: minor-latin; mso-font-kerning: 1.0pt; mso-ligatures: standardcontextual;"><span style="mso-spacerun: yes;"> </span>“the ancient father of waters.”<a href="file:///C:/Users/jeffr/OneDrive/Desktop/To%20Be%20or%20Not%20to%20Be.%20Brahman%20or%20Abrahman%20%20or%20%20The%20World%20Turned%20Upside-Down%20+%20Appendix.docx#_ftn36" name="_ftnref36" style="mso-footnote-id: ftn36;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 12pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin; mso-font-kerning: 1.0pt; mso-ligatures: standardcontextual;">[36]</span></span><!--[endif]--></span></span></a></span><o:p></o:p></p>
<p class="MsoNormal">Sanskrit<span style="mso-tab-count: 1;"> </span><b>maha</b><span style="mso-tab-count: 1;"> </span>1 mfn. great , mighty , strong , abundant<a href="file:///C:/Users/jeffr/OneDrive/Desktop/To%20Be%20or%20Not%20to%20Be.%20Brahman%20or%20Abrahman%20%20or%20%20The%20World%20Turned%20Upside-Down%20+%20Appendix.docx#_ftn37" name="_ftnref37" style="mso-footnote-id: ftn37;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 12pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;">[37]</span></span><!--[endif]--></span></span></a><o:p></o:p></p>
<p class="MsoNormal" style="margin-left: 70.9pt; text-indent: -70.9pt;"><a name="_Hlk145596352">Tamil <span style="mso-tab-count: 1;"> </span></a><span style="mso-bookmark: _Hlk145596352;"><b><span style="mso-fareast-font-family: Calibri; mso-fareast-theme-font: minor-latin; mso-font-kerning: 1.0pt; mso-ligatures: standardcontextual;">makA</span></b></span><span style="mso-bookmark: _Hlk145596352;"><span style="mso-fareast-font-family: Calibri; mso-fareast-theme-font: minor-latin; mso-font-kerning: 1.0pt; mso-ligatures: standardcontextual;"><span style="mso-tab-count: 1;"> </span>1. great, high, exalted, dignified, noble,
honourable; 2. immense, prodigious, stupendous, monstrous, extreme; 3.
superior, paramount, superlative; 4. intense</span></span><a href="file:///C:/Users/jeffr/OneDrive/Desktop/To%20Be%20or%20Not%20to%20Be.%20Brahman%20or%20Abrahman%20%20or%20%20The%20World%20Turned%20Upside-Down%20+%20Appendix.docx#_ftn38" name="_ftnref38" style="mso-footnote-id: ftn38;" title=""><span style="mso-bookmark: _Hlk145596352;"><span class="MsoFootnoteReference"><span style="mso-fareast-font-family: Calibri; mso-fareast-theme-font: minor-latin; mso-font-kerning: 1.0pt; mso-ligatures: standardcontextual;"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 12pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin; mso-font-kerning: 1.0pt; mso-ligatures: standardcontextual;">[38]</span></span><!--[endif]--></span></span></span></span></a><span style="mso-bookmark: _Hlk145596352;"><span style="mso-fareast-font-family: Calibri; mso-fareast-theme-font: minor-latin; mso-font-kerning: 1.0pt; mso-ligatures: standardcontextual;"><span style="mso-spacerun: yes;"> </span><o:p></o:p></span></span></p>
<span style="mso-bookmark: _Hlk145596352;"></span>
<p class="MsoNormal" style="margin-left: 70.9pt; text-indent: -70.9pt;"><span style="mso-fareast-font-family: Calibri; mso-fareast-theme-font: minor-latin; mso-font-kerning: 1.0pt; mso-ligatures: standardcontextual;"><span style="mso-tab-count: 1;"> </span>This basic prefix for
“great” is employed all over the world, from Sanskrit ‘Maha” to Tamil “Maka,” Greek
and English “Mega” and English “much,” Spanish as “mucho,” and in the Americas
as “Mechi,” “Missi,” Algonquin “Mishi,” Lenni-Lenape “maugh” and as in the
Cheyenne word for “Great Spirit,” “Maheo.”<o:p></o:p></span></p>
<p class="MsoNormal"><span style="mso-fareast-font-family: Calibri; mso-fareast-theme-font: minor-latin; mso-font-kerning: 1.0pt; mso-ligatures: standardcontextual;">Sanskrit<span style="mso-tab-count: 1;"> </span><b>sApIDa</b><span style="mso-spacerun: yes;"> </span>mfn. emitting or discharging a stream of
water<a href="file:///C:/Users/jeffr/OneDrive/Desktop/To%20Be%20or%20Not%20to%20Be.%20Brahman%20or%20Abrahman%20%20or%20%20The%20World%20Turned%20Upside-Down%20+%20Appendix.docx#_ftn39" name="_ftnref39" style="mso-footnote-id: ftn39;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 12pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin; mso-font-kerning: 1.0pt; mso-ligatures: standardcontextual;">[39]</span></span><!--[endif]--></span></span></a><o:p></o:p></span></p>
<p class="MsoNormal"><span style="mso-fareast-font-family: Calibri; mso-fareast-theme-font: minor-latin; mso-font-kerning: 1.0pt; mso-ligatures: standardcontextual;"><span style="mso-tab-count: 2;"> </span><b>Supayas</b><span style="mso-spacerun: yes;"> </span>mfn. having beautiful water<a href="file:///C:/Users/jeffr/OneDrive/Desktop/To%20Be%20or%20Not%20to%20Be.%20Brahman%20or%20Abrahman%20%20or%20%20The%20World%20Turned%20Upside-Down%20+%20Appendix.docx#_ftn40" name="_ftnref40" style="mso-footnote-id: ftn40;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 12pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin; mso-font-kerning: 1.0pt; mso-ligatures: standardcontextual;">[40]</span></span><!--[endif]--></span></span></a><o:p></o:p></span></p>
<p class="MsoNormal"><a name="_Hlk144891200"><span style="mso-fareast-font-family: Calibri; mso-fareast-theme-font: minor-latin; mso-font-kerning: 1.0pt; mso-ligatures: standardcontextual;">Mechal, Kerala, India; Mahanadi (lit. ‘Great River”) River,
Odisha, India; Supai, Bihar, India; Supaidi, Jharkhand, India<o:p></o:p></span></a></p>
<span style="mso-bookmark: _Hlk144891200;"></span>
<p class="MsoNormal"><o:p> </o:p></p>
<p class="MsoNormal">Sangamon River, Illinois<o:p></o:p></p>
<p class="MsoNormal">"<b>Sangamon</b>" is a Potawatomi word and
translates to "where there's plenty to eat. And during the presettlement
days, Native Americans who lived along the river feasted there.”<a href="file:///C:/Users/jeffr/OneDrive/Desktop/To%20Be%20or%20Not%20to%20Be.%20Brahman%20or%20Abrahman%20%20or%20%20The%20World%20Turned%20Upside-Down%20+%20Appendix.docx#_ftn41" name="_ftnref41" style="mso-footnote-id: ftn41;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 12pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;">[41]</span></span><!--[endif]--></span></span></a><o:p></o:p></p>
<p class="MsoNormal" style="margin-left: 70.9pt; text-indent: -70.9pt;">Sanskrit <span style="mso-tab-count: 1;"> </span><b>saMgamana</b><span style="mso-tab-count: 1;"> </span>mf(%{I})n. gathering together , a gatherer
RV. AV. ; m. N. of Yama … n. coming together, coming into contact with, meeting
with … partaking of …<a href="file:///C:/Users/jeffr/OneDrive/Desktop/To%20Be%20or%20Not%20to%20Be.%20Brahman%20or%20Abrahman%20%20or%20%20The%20World%20Turned%20Upside-Down%20+%20Appendix.docx#_ftn42" name="_ftnref42" style="mso-footnote-id: ftn42;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 12pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;">[42]</span></span><!--[endif]--></span></span></a><o:p></o:p></p>
<p class="MsoNormal" style="margin-left: 70.9pt; text-indent: -70.9pt;"><span style="mso-tab-count: 1;"> </span><b>Saṅga</b> (<span face=""Kokila",sans-serif">सङ्ग</span>).—i. e. sam-ga … m. 1.
Joining, uniting … Meeting … Confluence of rivers.<a href="file:///C:/Users/jeffr/OneDrive/Desktop/To%20Be%20or%20Not%20to%20Be.%20Brahman%20or%20Abrahman%20%20or%20%20The%20World%20Turned%20Upside-Down%20+%20Appendix.docx#_ftn43" name="_ftnref43" style="mso-footnote-id: ftn43;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 12pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;">[43]</span></span><!--[endif]--></span></span></a><o:p></o:p></p>
<p class="MsoNormal"><b>Sangamam</b>, Dhanushkodi, India (beach on the fabled
Rama Setu, the shoals between India and Sri Lanka where Lord Rama is anciently touted
to have built a bridge to rescue His Consort Sita from Ravana); <b>Sangaman</b>kulam,
Avinashi, Tamil Nadu, India; Sangam, Devprayag, Uttarakhand, India (confluence
of Ganges and Alakananda Rivers); <b>Sangaman</b>galam, Tamil Nadu, India<o:p></o:p></p>
<p class="MsoNormal"><o:p> </o:p></p>
<p class="MsoNormal">Sangaina Creek, Alaska<o:p></o:p></p>
<p class="MsoNormal">Sanskrit <span style="mso-tab-count: 1;"> </span><a name="_Hlk144909363"><b>Saṅga</b> (</a><span style="mso-bookmark: _Hlk144909363;"><span face=""Kokila",sans-serif">सङ्ग</span>).—i. e. sam-ga … m. 1.
Joining, uniting … Meeting … Confluence of <o:p></o:p></span></p>
<p class="MsoNormal" style="margin-left: 35.45pt; text-indent: 35.45pt;"><span style="mso-bookmark: _Hlk144909363;">rivers.</span><a href="file:///C:/Users/jeffr/OneDrive/Desktop/To%20Be%20or%20Not%20to%20Be.%20Brahman%20or%20Abrahman%20%20or%20%20The%20World%20Turned%20Upside-Down%20+%20Appendix.docx#_ftn44" name="_ftnref44" style="mso-footnote-id: ftn44;" title=""><span style="mso-bookmark: _Hlk144909363;"><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 12pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;">[44]</span></span><!--[endif]--></span></span></span></a><span style="mso-bookmark: _Hlk144909363;"> <o:p></o:p></span></p>
<span style="mso-bookmark: _Hlk144909363;"></span>
<p class="MsoNormal">Sangain, Jharkhand, India (community next to the Hill River)<o:p></o:p></p>
<p class="MsoNormal"><o:p> </o:p></p>
<p class="MsoNormal" style="mso-line-height-alt: 10.0pt;"><b><span style="color: black;">Baboquivari</span></b><span style="color: black;"> mountains
in southern Arizona, traditional name given by O'Odham people, and a source of
much gold and silver.<a href="file:///C:/Users/jeffr/OneDrive/Desktop/To%20Be%20or%20Not%20to%20Be.%20Brahman%20or%20Abrahman%20%20or%20%20The%20World%20Turned%20Upside-Down%20+%20Appendix.docx#_ftn45" name="_ftnref45" style="mso-footnote-id: ftn45;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="color: black; font-family: "Times New Roman",serif; font-size: 12pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;">[45]</span></span><!--[endif]--></span></span></a><br />
<b>Baba-Kubera</b>, Sanskrit, "father"-"god of riches and
treasure."<a href="file:///C:/Users/jeffr/OneDrive/Desktop/To%20Be%20or%20Not%20to%20Be.%20Brahman%20or%20Abrahman%20%20or%20%20The%20World%20Turned%20Upside-Down%20+%20Appendix.docx#_ftn46" name="_ftnref46" style="mso-footnote-id: ftn46;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="color: black; font-family: "Times New Roman",serif; font-size: 12pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;">[46]</span></span><!--[endif]--></span></span></a><o:p></o:p></span></p>
<p class="MsoNormal" style="mso-line-height-alt: 10.0pt;"><span style="color: black;">Babowal,
Punjab, India; Baboli, Chhattisgarh, India; Kubera, Odisha, India; Kubera,
Rajasthan, India<o:p></o:p></span></p>
<p class="MsoNormal"><o:p> </o:p></p>
<p class="MsoNormal">Niagara Falls, New York<o:p></o:p></p>
<p class="MsoNormal">It is believed that Niagara is a derivative of the Iroquoian
word, “Onguiaahra”, which was anglicized by missionaries. The name appears on
maps as early as 1641. The generally accepted meaning is, “The Strait”.<span style="mso-spacerun: yes;"> </span>Some think it was derived from the narrow
waterway that flows north from Lakes Erie to Lake Ontario. Early maps do not
refer to the Niagara River but the Niagara Strait, which is more correct.<span style="mso-spacerun: yes;"> </span>Others believe the word Niagara is taken from
another native word meaning, “Thundering Waters”.<span style="mso-spacerun: yes;"> </span>Another theory of the name's origin suggests
Niagara is derived from the name given to a local group of Aboriginals, called
the <b>Niagagarega</b> people.<a href="file:///C:/Users/jeffr/OneDrive/Desktop/To%20Be%20or%20Not%20to%20Be.%20Brahman%20or%20Abrahman%20%20or%20%20The%20World%20Turned%20Upside-Down%20+%20Appendix.docx#_ftn47" name="_ftnref47" style="mso-footnote-id: ftn47;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 12pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;">[47]</span></span><!--[endif]--></span></span></a><o:p></o:p></p>
<p class="MsoNormal" style="margin-left: 70.9pt; text-indent: -70.9pt;">Sanskrit<span style="mso-tab-count: 1;"> </span><b>nyaJc</b><span style="mso-tab-count: 1;"> </span>({nI3c} f. directed downwards, going down, deep (l. & f.); n.
{nya3k} adv. downwards, down, w. {kR} bring down …<o:p></o:p></p>
<p class="MsoNormal" style="margin-left: 70.9pt; text-indent: -35.25pt;"><span style="mso-tab-count: 1;"> </span><b>gara</b><span style="mso-tab-count: 1;"> </span>mfn. (2. %{gRR}) swallowing … any drink , beverage , fluid … f.
swallowing L. … sprinkling , wetting<o:p></o:p></p>
<p class="MsoNormal" style="margin-left: 35.45pt; text-indent: 35.45pt;"><b>Gara</b>
(<span face=""Kokila",sans-serif">गर</span>).—a. (-rī f.)<span style="mso-spacerun: yes;"> </span>Swallowing.<span style="mso-spacerun: yes;">
</span>-raḥ 1 Any drink or fluid, beverage.<o:p></o:p></p>
<p class="MsoNormal" style="margin-left: 35.45pt; text-indent: 35.45pt;"><b>gāra</b>
(<span face=""Kokila",sans-serif">गार</span>).—a. Cold, very
cold--water &c. <span style="mso-spacerun: yes;"> </span><o:p></o:p></p>
<p class="MsoNormal">Nyagal Bari, Rajasthan, India; Nyagal Chhoti, Rajasthan,
India; Nagar, Rajasthan, India; Nagaram, Telangana, India; Gara, Andhra
Pradesh, India (next to Vamsadhara River); River Garampani, Assam, India<o:p></o:p></p>
<p class="MsoNormal"><o:p> </o:p></p>
<p class="MsoNormal">Kalispell, Montana<o:p></o:p></p>
<p class="MsoNormal">Name purportedly from <b>Salish</b> <b><i>kali’spe </i></b>that
means “Flat land above the lake.”<span style="mso-spacerun: yes;">
</span>Despite the contention of some that the placename Kalispell is a false
cognate to the Kali Ma of Hinduism, the resonance is still significant…if not,
after all, veritably granting clues of ancient transpacific contact and shared
religious understandings across the globe.<span style="mso-spacerun: yes;">
</span>Often placenames change meanings as centuries pass and as new tribes and
cultures and languages become prominent in a given area, but those placenames often
enough betray a resonance with the original linguistic and cultural source.<span style="mso-spacerun: yes;"> </span>(See below, “Salish Lake”)<o:p></o:p></p>
<p class="MsoNormal">Hindu<span style="mso-tab-count: 2;"> </span><b>Kali</b>
Goddess, Form of Parvati, Consort to Shiva<o:p></o:p></p>
<p class="MsoNormal">Tamil<span style="mso-tab-count: 2;"> </span><b>pAy</b><span style="mso-tab-count: 1;"> </span>servant<o:p></o:p></p>
<p class="MsoNormal">Kalisil River, Rajasthan, India; Kalisthan, Bariyarpur,
Bihar, India; Kalisindh River, Madhya Pradesh and Rajasthan, India<o:p></o:p></p>
<p class="MsoNormal"><o:p> </o:p></p>
<p class="MsoNormal"><b>Salish</b> Lake (Flathead Lake), Montana<o:p></o:p></p>
<p class="MsoNormal">Salish<span style="mso-tab-count: 2;"> </span><b>salish</b><span style="mso-spacerun: yes;"> </span>“givers of water”<o:p></o:p></p>
<p class="MsoNormal"><span style="mso-tab-count: 2;"> </span>Se'ułku,
Se'uliq, Se'ułq Water<o:p></o:p></p>
<p class="MsoNormal">Sanskrit<span style="mso-tab-count: 1;"> </span><b>salila</b><span style="mso-tab-count: 1;"> </span>a. waving, flowing, inconstant; n. flood,
stream, water.<o:p></o:p></p>
<p class="MsoNormal"><span style="mso-tab-count: 2;"> </span><b>salilAzaya</b><span style="mso-tab-count: 1;"> </span>m. water-receptacle, pond, lake.<o:p></o:p></p>
<p class="MsoNormal"><span style="mso-tab-count: 2;"> </span><b>salilasaraka</b><span style="mso-tab-count: 1;"> </span>s. a mug with water.<o:p></o:p></p>
<p class="MsoNormal" style="margin-left: 70.9pt; text-indent: -70.9pt;"><span style="mso-tab-count: 1;"> </span><b>salilottha</b><span style="mso-tab-count: 1;"> </span>mfn. risen from the ocean<a href="file:///C:/Users/jeffr/OneDrive/Desktop/To%20Be%20or%20Not%20to%20Be.%20Brahman%20or%20Abrahman%20%20or%20%20The%20World%20Turned%20Upside-Down%20+%20Appendix.docx#_ftn48" name="_ftnref48" style="mso-footnote-id: ftn48;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 12pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;">[48]</span></span><!--[endif]--></span></span></a> <span style="mso-spacerun: yes;"> </span>If this term happened to be the origin of the
tribe name “Salish,” it would clearly imply the Salish’s ancestors anciently
arrived via the ocean. <o:p></o:p></p>
<p class="MsoNormal">Saliste, Maharashtra, India;<span style="mso-spacerun: yes;">
</span>Saliskote, Jammu and Kashmir, India; Salisanda, West Bengal, India; Salisandai,
Tamil Nadu, India<o:p></o:p></p>
<p class="MsoNormal"><o:p> </o:p></p>
<p class="MsoNormal"><b>Silimihi</b>, Santa Rosa Island, California<o:p></o:p></p>
<p class="MsoNormal">silimihi, a village on Santa Rosa Island whose name is said
to mean 'always water' (but the name is also given as <b>siliwihi</b>)<a href="file:///C:/Users/jeffr/OneDrive/Desktop/To%20Be%20or%20Not%20to%20Be.%20Brahman%20or%20Abrahman%20%20or%20%20The%20World%20Turned%20Upside-Down%20+%20Appendix.docx#_ftn49" name="_ftnref49" style="mso-footnote-id: ftn49;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 12pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;">[49]</span></span><!--[endif]--></span></span></a><o:p></o:p></p>
<p class="MsoNormal">Sanskrit<span style="mso-tab-count: 1;"> </span><b>salila</b><span style="mso-tab-count: 1;"> </span>a. waving, flowing, inconstant; n. flood,
stream, water.<o:p></o:p></p>
<p class="MsoNormal">Silimi, Odisha, India; Silimpur, Maharashtra, India;
Silimpur, West Bengal, India<o:p></o:p></p>
<p class="MsoNormal"><o:p> </o:p></p>
<p class="MsoNormal"><span style="mso-fareast-font-family: Calibri; mso-fareast-theme-font: minor-latin; mso-font-kerning: 1.0pt; mso-ligatures: standardcontextual;">Mount <b>Jurupa</b>,
California<o:p></o:p></span></p>
<p class="MsoNormal"><span style="mso-fareast-font-family: Calibri; mso-fareast-theme-font: minor-latin; mso-font-kerning: 1.0pt; mso-ligatures: standardcontextual;">Sanskrit <span style="mso-tab-count: 1;"> </span>gorUpa<span style="mso-spacerun: yes;">
</span>mfn. cow-shaped … n. the shape of a cow<o:p></o:p></span></p>
<p class="MsoNormal"><span style="mso-fareast-font-family: Calibri; mso-fareast-theme-font: minor-latin; mso-font-kerning: 1.0pt; mso-ligatures: standardcontextual;">Juru,
Jharkhand, India; Gorupalem, Andhra Pradesh, India<o:p></o:p></span></p>
<p class="MsoNormal"><span face=""Calibri",sans-serif" style="font-size: 11pt; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-theme-font: minor-latin; mso-font-kerning: 1.0pt; mso-hansi-theme-font: minor-latin; mso-ligatures: standardcontextual;"><o:p> </o:p></span> </p>
<p class="MsoNormal"><span style="mso-fareast-font-family: Calibri; mso-fareast-theme-font: minor-latin; mso-font-kerning: 1.0pt; mso-ligatures: standardcontextual;">Anacapa
Island, California <o:p></o:p></span></p>
<p class="MsoNormal"><span style="mso-fareast-font-family: Calibri; mso-fareast-theme-font: minor-latin; mso-font-kerning: 1.0pt; mso-ligatures: standardcontextual;">“Anacapa,
the name of the island off Ventura County, is absurdly given by Bailey, page
360, as Spanish for " Cape Ann. " The Chumash original is <b>Anyapah</b>,
recorded by Vancouver as Enneeapah, misspelled Enecapah by the map engraver,
and then Spanicized into Anacapa…<a href="file:///C:/Users/jeffr/OneDrive/Desktop/To%20Be%20or%20Not%20to%20Be.%20Brahman%20or%20Abrahman%20%20or%20%20The%20World%20Turned%20Upside-Down%20+%20Appendix.docx#_ftn51" name="_ftnref51" style="mso-footnote-id: ftn51;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 12pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin; mso-font-kerning: 1.0pt; mso-ligatures: standardcontextual;">[51]</span></span><!--[endif]--></span></span></a><o:p></o:p></span></p>
<p class="MsoNormal"><span style="mso-fareast-font-family: Calibri; mso-fareast-theme-font: minor-latin; mso-font-kerning: 1.0pt; mso-ligatures: standardcontextual;">“The name
Anacapa comes from the Chumash word “<b>anyapakh</b>” which means ‘mirage’ or ‘ever-changing.’”<a href="file:///C:/Users/jeffr/OneDrive/Desktop/To%20Be%20or%20Not%20to%20Be.%20Brahman%20or%20Abrahman%20%20or%20%20The%20World%20Turned%20Upside-Down%20+%20Appendix.docx#_ftn52" name="_ftnref52" style="mso-footnote-id: ftn52;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 12pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin; mso-font-kerning: 1.0pt; mso-ligatures: standardcontextual;">[52]</span></span><!--[endif]--></span></span></a><o:p></o:p></span></p>
<p class="MsoNormal"><span style="mso-fareast-font-family: Calibri; mso-fareast-theme-font: minor-latin; mso-font-kerning: 1.0pt; mso-ligatures: standardcontextual;">Hindu<b><span style="mso-tab-count: 2;"> </span>Ayyappa</b>, another name for Aadi
Maha Shasta, Son of Shiva and Vishnu<o:p></o:p></span></p>
<p class="MsoNormal"><span style="mso-fareast-font-family: Calibri; mso-fareast-theme-font: minor-latin; mso-font-kerning: 1.0pt; mso-ligatures: standardcontextual;">Sanskrit<b><span style="mso-tab-count: 1;"> </span>anAyaka</b><span style="mso-tab-count: 1;"> </span>mf(%{A})n. having no leader or ruler , disorderly<o:p></o:p></span></p>
<p class="MsoNormal"><span style="mso-fareast-font-family: Calibri; mso-fareast-theme-font: minor-latin; mso-font-kerning: 1.0pt; mso-ligatures: standardcontextual;">Anyapur
Pokhai, Bihar, India; Anyapatti, Tamil Nadu, India; Ayyappa Nagar,
Krishnarajapura, Bengaluru, Karnataka, India; Ayyappan Thangal, Chennai, Tamil
Nadu, India<o:p></o:p></span></p>
<p class="MsoNormal"><span style="mso-fareast-font-family: Calibri; mso-fareast-theme-font: minor-latin; mso-font-kerning: 1.0pt; mso-ligatures: standardcontextual;"><o:p> </o:p></span></p>
<p class="MsoNormal"><span style="mso-fareast-font-family: Calibri; mso-fareast-theme-font: minor-latin; mso-font-kerning: 1.0pt; mso-ligatures: standardcontextual;">Marin
County, California<o:p></o:p></span></p>
<p class="MsoNormal"><span style="mso-fareast-font-family: Calibri; mso-fareast-theme-font: minor-latin; mso-font-kerning: 1.0pt; mso-ligatures: standardcontextual;">“Marin
County was named after <b>Chief Marin</b> (whose native American name was
Huicmuse), an 18th century leader of the Licatiut, a branch of the Coast Miwok.”<a href="file:///C:/Users/jeffr/OneDrive/Desktop/To%20Be%20or%20Not%20to%20Be.%20Brahman%20or%20Abrahman%20%20or%20%20The%20World%20Turned%20Upside-Down%20+%20Appendix.docx#_ftn53" name="_ftnref53" style="mso-footnote-id: ftn53;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 12pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin; mso-font-kerning: 1.0pt; mso-ligatures: standardcontextual;">[53]</span></span><!--[endif]--></span></span></a><o:p></o:p></span></p>
<p class="MsoNormal"><span style="mso-fareast-font-family: Calibri; mso-fareast-theme-font: minor-latin; mso-font-kerning: 1.0pt; mso-ligatures: standardcontextual;">“Nevertheless,
if a conclusion regarding the name Marin is needed, it may appear in Louise
Teather’s exhaustively researched book Place Names of Marin (Scottwall
Associates, 1986). ‘The name Marin,’ writes Teather, ‘honors a legendary Indian
who was either a great chief or a skilled sailor, or one and then the other; or
(it honors) a Spanish name given during the first charting of the bay in 1775;
or all of the above.’”<a href="file:///C:/Users/jeffr/OneDrive/Desktop/To%20Be%20or%20Not%20to%20Be.%20Brahman%20or%20Abrahman%20%20or%20%20The%20World%20Turned%20Upside-Down%20+%20Appendix.docx#_ftn54" name="_ftnref54" style="mso-footnote-id: ftn54;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 12pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin; mso-font-kerning: 1.0pt; mso-ligatures: standardcontextual;">[54]</span></span><!--[endif]--></span></span></a><o:p></o:p></span></p>
<p class="MsoNormal"><span style="mso-fareast-font-family: Calibri; mso-fareast-theme-font: minor-latin; mso-font-kerning: 1.0pt; mso-ligatures: standardcontextual;">Sanskrit<span style="mso-tab-count: 1;"> </span><b>mArin</b><span style="mso-tab-count: 1;"> </span> mfn. (only ifc.) dying … killing<o:p></o:p></span></p>
<p class="MsoNormal"><span style="mso-fareast-font-family: Calibri; mso-fareast-theme-font: minor-latin; mso-font-kerning: 1.0pt; mso-ligatures: standardcontextual;"><o:p> </o:p></span></p>
<p class="MsoNormal"><span style="mso-fareast-font-family: Calibri; mso-fareast-theme-font: minor-latin; mso-font-kerning: 1.0pt; mso-ligatures: standardcontextual;">Umpqua
River <o:p></o:p></span></p>
<p class="MsoNormal"><span style="mso-fareast-font-family: Calibri; mso-fareast-theme-font: minor-latin; mso-font-kerning: 1.0pt; mso-ligatures: standardcontextual;">The name
"<b>Umpqua</b>" likely derives from a Tolowa word for "a place
along the river." Other theories report that "Umpqua" means
"thundering water," "dancing water" or "bring across
the river."<o:p></o:p></span></p>
<p class="MsoNormal"><span style="mso-fareast-font-family: Calibri; mso-fareast-theme-font: minor-latin; mso-font-kerning: 1.0pt; mso-ligatures: standardcontextual;">Sanskrit<span style="mso-tab-count: 1;"> </span><b>uma</b><span style="mso-tab-count: 1;"> </span>m. a city , town L. ; a wharf , landing-place <o:p></o:p></span></p>
<p class="MsoNormal" style="margin-left: 35.45pt; text-indent: 35.45pt;"><b><span style="mso-fareast-font-family: Calibri; mso-fareast-theme-font: minor-latin; mso-font-kerning: 1.0pt; mso-ligatures: standardcontextual;">ga </span></b><span style="mso-fareast-font-family: Calibri; mso-fareast-theme-font: minor-latin; mso-font-kerning: 1.0pt; mso-ligatures: standardcontextual;"><span style="mso-tab-count: 1;"> </span>“going , moving,” a suffix in the names
of many rivers, i.e., “flow.”<o:p></o:p></span></p>
<p class="MsoNormal"><span style="mso-fareast-font-family: Calibri; mso-fareast-theme-font: minor-latin; mso-font-kerning: 1.0pt; mso-ligatures: standardcontextual;">Uma River,
Maharashtra, India; Umar River, Madhya Pradesh, India; River Umiam, Meghalaya,
india; River Umterien, Meghalaya, India; Umpung, Meghalaya, India; Umpanai,
Assam, India<span style="mso-spacerun: yes;"> </span><o:p></o:p></span></p>
<p class="MsoNormal"><span style="mso-fareast-font-family: Calibri; mso-fareast-theme-font: minor-latin; mso-font-kerning: 1.0pt; mso-ligatures: standardcontextual;"><o:p> </o:p></span></p>
<p class="MsoNormal"><span style="mso-fareast-font-family: Calibri; mso-fareast-theme-font: minor-latin; mso-font-kerning: 1.0pt; mso-ligatures: standardcontextual;">Napa,
California<o:p></o:p></span></p>
<p class="MsoNormal"><span style="mso-fareast-font-family: Calibri; mso-fareast-theme-font: minor-latin; mso-font-kerning: 1.0pt; mso-ligatures: standardcontextual;">Tamil<span style="mso-tab-count: 1;"> </span><span style="mso-tab-count: 1;"> </span>napA<span style="mso-tab-count: 1;"> </span>profit, gain, advantage<o:p></o:p></span></p>
<p class="MsoNormal"><span style="mso-fareast-font-family: Calibri; mso-fareast-theme-font: minor-latin; mso-font-kerning: 1.0pt; mso-ligatures: standardcontextual;">Napa
Talpad, Gujarat, India; Napad, Gujarat, India; Napasar, Rajasthan, India<o:p></o:p></span></p>
<p class="MsoNormal"><span style="mso-fareast-font-family: Calibri; mso-fareast-theme-font: minor-latin; mso-font-kerning: 1.0pt; mso-ligatures: standardcontextual;"><o:p> </o:p></span></p>
<p class="MsoNormal"><span style="mso-fareast-font-family: Calibri; mso-fareast-theme-font: minor-latin; mso-font-kerning: 1.0pt; mso-ligatures: standardcontextual;">Aguanga,
California next to a dry creek<o:p></o:p></span></p>
<p class="MsoNormal"><span style="mso-fareast-font-family: Calibri; mso-fareast-theme-font: minor-latin; mso-font-kerning: 1.0pt; mso-ligatures: standardcontextual;">Ganga,
River and Goddess in India<o:p></o:p></span></p>
<p class="MsoNormal"><span style="mso-fareast-font-family: Calibri; mso-fareast-theme-font: minor-latin; mso-font-kerning: 1.0pt; mso-ligatures: standardcontextual;"><o:p> </o:p></span></p>
<p class="MsoNormal"><span style="mso-fareast-font-family: Calibri; mso-fareast-theme-font: minor-latin; mso-font-kerning: 1.0pt; mso-ligatures: standardcontextual;">Ouray,
CO<span style="mso-spacerun: yes;"> </span>“an arrow”<o:p></o:p></span></p>
<p class="MsoNormal" style="margin-left: 70.9pt; text-indent: -70.9pt;"><span style="mso-fareast-font-family: Calibri; mso-fareast-theme-font: minor-latin; mso-font-kerning: 1.0pt; mso-ligatures: standardcontextual;">Tamil <span style="mso-tab-count: 1;"> </span>oRRu-tal<span style="mso-tab-count: 1;"> </span>01 1. to bring into contact; to press, hug close; 2. to
stamp, as a seal; 3. to spy out; 4. to beat, as cymbals in keeping time; 5. to
strike; 6. to press down; to press upon; 7. to attack; 8. to touch; 9. to
embrace; 10. to wipe away, as tears; 11. to pry into; 12. to push, as a door;
13. to fell down; 14. to tie, fasten; 15. to tug; to strain; 16. to approach;
17. <b>to shoot, as an arrow</b><o:p></o:p></span></p>
<p class="MsoNormal"><span style="mso-fareast-font-family: Calibri; mso-fareast-theme-font: minor-latin; mso-font-kerning: 1.0pt; mso-ligatures: standardcontextual;"><span style="mso-tab-count: 2;"> </span>ari<span style="mso-tab-count: 1;"> </span>01 1. Indra\'s weapon; 2. diamond; 3.
mouth; 4. <b>Arrow</b><o:p></o:p></span></p>
<p class="MsoNormal"><span style="mso-fareast-font-family: Calibri; mso-fareast-theme-font: minor-latin; mso-font-kerning: 1.0pt; mso-ligatures: standardcontextual;"><o:p> </o:p></span></p>
<p class="MsoNormal"><b><span style="mso-fareast-font-family: Calibri; mso-fareast-theme-font: minor-latin; mso-font-kerning: 1.0pt; mso-ligatures: standardcontextual;">Gila</span></b><span style="mso-fareast-font-family: Calibri; mso-fareast-theme-font: minor-latin; mso-font-kerning: 1.0pt; mso-ligatures: standardcontextual;"> River<o:p></o:p></span></p>
<p class="MsoNormal"><span style="mso-fareast-font-family: Calibri; mso-fareast-theme-font: minor-latin; mso-font-kerning: 1.0pt; mso-ligatures: standardcontextual;">Popular
theory says that the word "Gila" was derived from a Spanish
contraction of Hah-quah-sa-eel, a Yuma word meaning "running water which
is salty".[8] Their traditional way of life (himdagĭ, sometimes rendered
in English as Him-dak) was and is centered at the river, which is considered
holy. (Wiki)<o:p></o:p></span></p>
<p class="MsoNormal"><span style="mso-fareast-font-family: Calibri; mso-fareast-theme-font: minor-latin; mso-font-kerning: 1.0pt; mso-ligatures: standardcontextual;">Sanskrit<span style="mso-tab-count: 1;"> </span><b>gila</b><span style="mso-tab-count: 1;"> </span>mfn. (= 2. %{gira}) ifc. `\" swallowing \"\<o:p></o:p></span></p>
<p class="MsoNormal"><span style="mso-fareast-font-family: Calibri; mso-fareast-theme-font: minor-latin; mso-font-kerning: 1.0pt; mso-ligatures: standardcontextual;">Gilaula,
Uttar Pradesh, India; Gilalagundi, Karnataka, India<o:p></o:p></span></p>
<p class="MsoNormal"><span style="mso-fareast-font-family: Calibri; mso-fareast-theme-font: minor-latin; mso-font-kerning: 1.0pt; mso-ligatures: standardcontextual;"><o:p> </o:p></span></p>
<p class="MsoNormal"><span style="mso-fareast-font-family: Calibri; mso-fareast-theme-font: minor-latin; mso-font-kerning: 1.0pt; mso-ligatures: standardcontextual;">Niangua,
Missouri; Niangua River, Missouri; Lake Niangua, Missouri<o:p></o:p></span></p>
<p class="MsoNormal"><span style="mso-fareast-font-family: Calibri; mso-fareast-theme-font: minor-latin; mso-font-kerning: 1.0pt; mso-ligatures: standardcontextual;">Sanskrit<span style="mso-tab-count: 1;"> </span>nyanta<span style="mso-tab-count: 1;"> </span>m. or n. proximity … near , near to.<o:p></o:p></span></p>
<p class="MsoNormal"><span style="mso-fareast-font-family: Calibri; mso-fareast-theme-font: minor-latin; mso-font-kerning: 1.0pt; mso-ligatures: standardcontextual;"><span style="mso-tab-count: 2;"> </span>ga<span style="mso-spacerun: yes;"> </span>flow, go, often related to river/water<o:p></o:p></span></p>
<p class="MsoNormal"><span style="mso-fareast-font-family: Calibri; mso-fareast-theme-font: minor-latin; mso-font-kerning: 1.0pt; mso-ligatures: standardcontextual;">Niangju, Meghalaya,
India<o:p></o:p></span></p>
<p class="MsoNormal"><span style="mso-fareast-font-family: Calibri; mso-fareast-theme-font: minor-latin; mso-font-kerning: 1.0pt; mso-ligatures: standardcontextual;"><o:p> </o:p></span></p>
<p class="MsoNormal"><span style="mso-fareast-font-family: Calibri; mso-fareast-theme-font: minor-latin; mso-font-kerning: 1.0pt; mso-ligatures: standardcontextual;">Tujunga, California;
Big Tujunga Creek, California; Little Tujunga Creek, California<o:p></o:p></span></p>
<p class="MsoNormal"><span style="mso-fareast-font-family: Calibri; mso-fareast-theme-font: minor-latin; mso-font-kerning: 1.0pt; mso-ligatures: standardcontextual;">Ganga/Ganges
River, India<o:p></o:p></span></p>
<p class="MsoNormal"><span style="mso-fareast-font-family: Calibri; mso-fareast-theme-font: minor-latin; mso-font-kerning: 1.0pt; mso-ligatures: standardcontextual;">Sanskrit<span style="mso-tab-count: 2;"> </span>Ga<span style="mso-spacerun: yes;"> </span>go, flow<o:p></o:p></span></p>
<p class="MsoNormal"><span style="mso-fareast-font-family: Calibri; mso-fareast-theme-font: minor-latin; mso-font-kerning: 1.0pt; mso-ligatures: standardcontextual;">Tujung,
Odisha, India; Tajungia, Odisha, India<o:p></o:p></span></p>
<p class="MsoNormal"><span style="mso-fareast-font-family: Calibri; mso-fareast-theme-font: minor-latin; mso-font-kerning: 1.0pt; mso-ligatures: standardcontextual;"><o:p> </o:p></span></p>
<p class="MsoNormal"><span style="mso-fareast-font-family: Calibri; mso-fareast-theme-font: minor-latin; mso-font-kerning: 1.0pt; mso-ligatures: standardcontextual;">Havana,
Arkansas; Havana, Cuba <o:p></o:p></span></p>
<p class="MsoNormal"><span style="mso-fareast-font-family: Calibri; mso-fareast-theme-font: minor-latin; mso-font-kerning: 1.0pt; mso-ligatures: standardcontextual;">“capital
city, founded 1514 by Diego Velázquez as San Cristóbal de la Habana ‘St.
Christopher of the Habana,’ apparently the name of a local native people.”<a href="file:///C:/Users/jeffr/OneDrive/Desktop/To%20Be%20or%20Not%20to%20Be.%20Brahman%20or%20Abrahman%20%20or%20%20The%20World%20Turned%20Upside-Down%20+%20Appendix.docx#_ftn55" name="_ftnref55" style="mso-footnote-id: ftn55;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 12pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin; mso-font-kerning: 1.0pt; mso-ligatures: standardcontextual;">[55]</span></span><!--[endif]--></span></span></a><span style="mso-spacerun: yes;"> </span>“The Taíno word for Havana was ‘Habana,’
which means ‘a place where they worship the goddess Habaguanex.’”<a href="file:///C:/Users/jeffr/OneDrive/Desktop/To%20Be%20or%20Not%20to%20Be.%20Brahman%20or%20Abrahman%20%20or%20%20The%20World%20Turned%20Upside-Down%20+%20Appendix.docx#_ftn56" name="_ftnref56" style="mso-footnote-id: ftn56;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 12pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin; mso-font-kerning: 1.0pt; mso-ligatures: standardcontextual;">[56]</span></span><!--[endif]--></span></span></a><o:p></o:p></span></p>
<p class="MsoNormal"><span style="mso-fareast-font-family: Calibri; mso-fareast-theme-font: minor-latin; mso-font-kerning: 1.0pt; mso-ligatures: standardcontextual;">“The name
Havana has multiple meanings and interpretations, depending on the context and
culture. Here are some of the most common meanings associated with the name
Havana:<span style="mso-spacerun: yes;"> </span>Place of worship: As mentioned
earlier, the original meaning of Havana comes from the Taíno language and
refers to a place where people worshipped a goddess.”<a href="file:///C:/Users/jeffr/OneDrive/Desktop/To%20Be%20or%20Not%20to%20Be.%20Brahman%20or%20Abrahman%20%20or%20%20The%20World%20Turned%20Upside-Down%20+%20Appendix.docx#_ftn57" name="_ftnref57" style="mso-footnote-id: ftn57;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 12pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin; mso-font-kerning: 1.0pt; mso-ligatures: standardcontextual;">[57]</span></span><!--[endif]--></span></span></a><o:p></o:p></span></p>
<p class="MsoNormal" style="margin-left: 70.9pt; text-indent: -70.9pt;"><span style="mso-fareast-font-family: Calibri; mso-fareast-theme-font: minor-latin; mso-font-kerning: 1.0pt; mso-ligatures: standardcontextual;">Sanskrit<span style="mso-tab-count: 1;"> </span><b>Havana</b><span style="mso-spacerun: yes;"> </span>1 m. fire or Agni the god of fire L. ; a
fire-receptacle (= f.) L. [1293,3] ; (%{I}) f. the sacrificial ladle S3Br.
Ka1tyS3r. ; a hole made in the ground for the sacrificial fire which is to
receive a burnt-oblation L. ; (%{am}) n. the act of <b>offering an oblation
with fire</b> , <b>sacrifice</b> … a sacrificial ladle<o:p></o:p></span></p>
<p class="MsoNormal"><span style="mso-fareast-font-family: Calibri; mso-fareast-theme-font: minor-latin; mso-font-kerning: 1.0pt; mso-ligatures: standardcontextual;"><span style="mso-tab-count: 2;"> </span><b>Havana</b><span style="mso-spacerun: yes;"> </span>2 m. N. of a Rudra MBh. Hariv. ; n. calling
, invocation , summons<o:p></o:p></span></p>
<p class="MsoNormal"><span style="mso-fareast-font-family: Calibri; mso-fareast-theme-font: minor-latin; mso-font-kerning: 1.0pt; mso-ligatures: standardcontextual;">Havanagi,
Karnataka, India; Havaniya Rundi, Rajasthan, India<o:p></o:p></span></p>
<p class="MsoNormal"><span style="mso-fareast-font-family: Calibri; mso-fareast-theme-font: minor-latin; mso-font-kerning: 1.0pt; mso-ligatures: standardcontextual;"><o:p> </o:p></span></p>
<p class="MsoNormal"><span style="mso-fareast-font-family: Calibri; mso-fareast-theme-font: minor-latin; mso-font-kerning: 1.0pt; mso-ligatures: standardcontextual;">Arcata, CA<o:p></o:p></span></p>
<p class="MsoNormal"><span style="mso-fareast-font-family: Calibri; mso-fareast-theme-font: minor-latin; mso-font-kerning: 1.0pt; mso-ligatures: standardcontextual;">Arcata, in
Humboldt County, is said by Gannett to mean "sunny spot" in Indian.
Such a place-name would be very unusual in any California Indian language, nor
does the sound suggest a word in the Wiyot language, which is the idiom spoken
in the vicinity.<o:p></o:p></span></p>
<p class="MsoNormal"><span style="mso-fareast-font-family: Calibri; mso-fareast-theme-font: minor-latin; mso-font-kerning: 1.0pt; mso-ligatures: standardcontextual;">The name
"Arcata" comes from the Yurok term oket'oh that means "where
there is a lagoon"and referred to Humboldt Bay which is a barrier lagoon.<o:p></o:p></span></p>
<p class="MsoNormal"><span style="mso-fareast-font-family: Calibri; mso-fareast-theme-font: minor-latin; mso-font-kerning: 1.0pt; mso-ligatures: standardcontextual;"><o:p> </o:p></span></p>
<p class="MsoNormal" style="margin-left: 70.9pt; text-indent: -70.9pt;"><span style="mso-fareast-font-family: Calibri; mso-fareast-theme-font: minor-latin; mso-font-kerning: 1.0pt; mso-ligatures: standardcontextual;">Sanskrit<span style="mso-tab-count: 1;"> </span>Arkatanaya (</span><span face=""Kokila",sans-serif" style="mso-fareast-font-family: Calibri; mso-fareast-theme-font: minor-latin; mso-font-kerning: 1.0pt; mso-ligatures: standardcontextual;">अर्कतनय</span><span style="mso-fareast-font-family: Calibri; mso-fareast-theme-font: minor-latin; mso-font-kerning: 1.0pt; mso-ligatures: standardcontextual;">).—'a son of the sun',
an epithet of Karṇa, Yama, Manu Vaivasvata, Manu Sāvarṇi and Saturn; see </span><span face=""Kokila",sans-serif" style="mso-fareast-font-family: Calibri; mso-fareast-theme-font: minor-latin; mso-font-kerning: 1.0pt; mso-ligatures: standardcontextual;">अरुणात्मज</span><span style="mso-fareast-font-family: Calibri; mso-fareast-theme-font: minor-latin; mso-font-kerning: 1.0pt; mso-ligatures: standardcontextual;"> (aruṇātmaja).<span style="mso-spacerun: yes;"> </span>-yā Name of the rivers Yamunā and Tāpti. <o:p></o:p></span></p>
<p class="MsoNormal" style="margin-left: 70.9pt;"><span style="mso-fareast-font-family: Calibri; mso-fareast-theme-font: minor-latin; mso-font-kerning: 1.0pt; mso-ligatures: standardcontextual;">Arkatanaya (</span><span face=""Kokila",sans-serif" style="mso-fareast-font-family: Calibri; mso-fareast-theme-font: minor-latin; mso-font-kerning: 1.0pt; mso-ligatures: standardcontextual;">अर्कतनय</span><span style="mso-fareast-font-family: Calibri; mso-fareast-theme-font: minor-latin; mso-font-kerning: 1.0pt; mso-ligatures: standardcontextual;">).—m. (-yaḥ) The sons of Surya or the sun, applicable to
Yama, to Sani, to the Munis Vaivaswata and Savarni, to Revanta, and to Karna. <span style="mso-spacerun: yes;"> </span>f. (-yā) The daughter of the sun, applied to
the river goddesses Jamuna and Tapti. E. arka, and tanaya a son.<o:p></o:p></span></p>
<p class="MsoNormal"><o:p> </o:p></p>
<p class="MsoNormal"><o:p> </o:p></p>
<p class="MsoNormal"><b>Yama/Yami/Yamuna (River in India) in Native American
place names<o:p></o:p></b></p>
<p class="MsoNormal"><b><o:p> </o:p></b></p>
<p class="MsoNormal" style="margin-left: 70.9pt; text-indent: -70.9pt;">Sanskrit <span style="mso-tab-count: 1;"> </span><b>yama</b><span style="mso-tab-count: 1;"> </span>m. a rein , curb , bridle RV. v , 61 , 2 ; a driver , charioteer
ib. viii , 103 , to ; the act of checking or curbing , suppression , restraint
(with %{vAcAm} , restraint of words , silence) BhP. ; self-control forbearance
, any great moral rule or duty (as opp. to %{niyama} , a minor observance … any
rule or observance … n. twin-born , twin , forming a … m. a twin , one of a
pair or couple , a fellow … <b>N. of the god who presides over the Pitris<span style="mso-spacerun: yes;"> </span>and rules the spirits of the dead</b> … (he
is regarded as the first of men and born from Vivasvat , `\" the Sun
\"\' , and his wife Saran2yu1 … <b>his twin-sister is Yami</b>, with whom
he resists sexual alliance , but by whom he is mourned after his death , so
that the gods , to make her forget her sorrow , create night ; in the Veda he
is called a king or … `\" the gatherer of men \"\' , and rules over
the departed fathers in heaven , the road to which is guarded by two
broad-nosed , four-eyed , spotted dogs … in Post-vedic mythology he is the
appointed Judge and `\" Restrainer \"\' or `\" Punisher
\"\' of the dead , in which capacity he is also called %{dharmarAja} or
%{dharma} and corresponds to the Greek Pluto and to Minos ; his abode is in
some region of the lower world called Yama-pura ; thither a soul when it leaves
the body , is said to repair , and there , after the recorder , Citra-gupta ,
has read an account of its actions kept in a book called Agra-sam2dha1na1 , it
receives a just sentence ; in MBh. Yama is described as dressed in blood-red
garments , with a glittering form , a crown on his head , glowing eyes and like
Varun2a , holding a noose , with which he binds the spirit after drawing it
from the body , in size about the measure of a man\'s thumb ; he is otherwise
represented as grim in aspect , green in colour , clothed in red , riding on a
buffalo , and holding a club in one hind and noose in the other ; in the later
mythology he is always represented as a terrible deity inflicting tortures ,
called %{yAtanA} , on departed spirits …<a href="file:///C:/Users/jeffr/OneDrive/Desktop/To%20Be%20or%20Not%20to%20Be.%20Brahman%20or%20Abrahman%20%20or%20%20The%20World%20Turned%20Upside-Down%20+%20Appendix.docx#_ftn58" name="_ftnref58" style="mso-footnote-id: ftn58;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 12pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;">[58]</span></span><!--[endif]--></span></span></a><o:p></o:p></p>
<p class="MsoNormal" style="margin-left: 70.9pt; text-indent: -70.9pt;"><span style="mso-tab-count: 1;"> </span><b>yamunA</b><span style="mso-tab-count: 1;"> </span>f. N. of a river commonly called the
Jumna1 (in Hariv. and Ma1rkP. identified with Yami1 q.v. ; it rises in the
Hima7laya mountains among the Jumnotri peaks at an elevation of 10 ,849 feet ,
and flows for 860 miles before it joins the Ganges at Allahabad , its water
being there clear as crystal , while that of the Ganges is yellowish ; the
confluence of the two with the river Sarasvati1 , supposed to join them
underground , is called %{tri-veNI} q.v.)<a href="file:///C:/Users/jeffr/OneDrive/Desktop/To%20Be%20or%20Not%20to%20Be.%20Brahman%20or%20Abrahman%20%20or%20%20The%20World%20Turned%20Upside-Down%20+%20Appendix.docx#_ftn59" name="_ftnref59" style="mso-footnote-id: ftn59;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 12pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;">[59]</span></span><!--[endif]--></span></span></a><o:p></o:p></p>
<p class="MsoNormal"><o:p> </o:p></p>
<p class="MsoNormal">Yampai, Arizona<o:p></o:p></p>
<p class="MsoNormal">The “River Yuman” language group includes the Yuman,
Maricopa and Quechan languages.<a href="file:///C:/Users/jeffr/OneDrive/Desktop/To%20Be%20or%20Not%20to%20Be.%20Brahman%20or%20Abrahman%20%20or%20%20The%20World%20Turned%20Upside-Down%20+%20Appendix.docx#_ftn60" name="_ftnref60" style="mso-footnote-id: ftn60;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 12pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;">[60]</span></span><!--[endif]--></span></span></a><a name="_Hlk144217449"> The Yuman were nomadic. <o:p></o:p></a></p>
<p class="MsoNormal" style="margin-left: 70.9pt; text-indent: -70.9pt;"><span style="mso-bookmark: _Hlk144217449;">Sanskrit<span style="mso-tab-count: 1;"> </span><b>yamunA</b><span style="mso-tab-count: 1;"> </span>f. N. of a river commonly called the <b>Jumna<o:p></o:p></b></span></p>
<p class="MsoNormal" style="margin-left: 70.9pt; text-indent: -70.9pt;"><span style="mso-bookmark: _Hlk144217449;"><b><span style="mso-tab-count: 1;"> </span>pA<span style="mso-tab-count: 2;"> </span></b>P. ... to watch , keep ,
preserve ; to protect from , defend against … to protect (a country) i.e. rule
, govern … to observe , notice , attend to , follow<o:p></o:p></span></p>
<p class="MsoNormal" style="margin-left: 70.9pt; text-indent: -70.9pt;"><span style="mso-bookmark: _Hlk144217449;"><b><span style="mso-tab-count: 1;"> </span>pay<span style="mso-tab-count: 1;"> </span><span style="mso-tab-count: 1;"> </span></b>%{payate}
, to go , move<o:p></o:p></span></p>
<p class="MsoNormal" style="margin-left: 70.9pt; text-indent: -70.9pt;"><span style="mso-bookmark: _Hlk144217449;">Yuman <span style="mso-spacerun: yes;"> </span><span style="mso-tab-count: 1;"> </span><b>pai</b><span style="mso-spacerun: yes;"> </span>“people”<o:p></o:p></span></p>
<p class="MsoNormal" style="margin-left: 70.9pt; text-indent: -70.9pt;"><span style="mso-bookmark: _Hlk144217449;">Tamil <span style="mso-tab-count: 1;"> </span><b>pai</b>
<span style="mso-spacerun: yes;"> </span><span style="mso-spacerun: yes;"> </span>1. greenness, freshness; 2. colour; 3. youth;
4. beauty; 5. strength, vigour</span><a href="file:///C:/Users/jeffr/OneDrive/Desktop/To%20Be%20or%20Not%20to%20Be.%20Brahman%20or%20Abrahman%20%20or%20%20The%20World%20Turned%20Upside-Down%20+%20Appendix.docx#_ftn61" name="_ftnref61" style="mso-footnote-id: ftn61;" title=""><span style="mso-bookmark: _Hlk144217449;"><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 12pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;">[61]</span></span><!--[endif]--></span></span></span></a><span style="mso-bookmark: _Hlk144217449;"></span><o:p></o:p></p>
<p class="MsoBodyText" style="margin-bottom: 0in;"><span style="mso-tab-count: 1;"> </span><span style="mso-spacerun: yes;"> </span><span style="mso-tab-count: 1;"> </span><b><span style="color: black;">pAy</span></b><span style="color: black;"><span style="mso-tab-count: 1;"> </span><span style="mso-tab-count: 1;"> </span>
servant<a href="file:///C:/Users/jeffr/OneDrive/Desktop/To%20Be%20or%20Not%20to%20Be.%20Brahman%20or%20Abrahman%20%20or%20%20The%20World%20Turned%20Upside-Down%20+%20Appendix.docx#_ftn62" name="_ftnref62" style="mso-footnote-id: ftn62;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="color: black; font-family: "Times New Roman",serif; font-size: 12pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;">[62]</span></span><!--[endif]--></span></span></a><o:p></o:p></span></p>
<p class="MsoNormal" style="margin-left: 70.9pt; text-indent: -70.9pt;"><span style="color: black;"><span style="mso-tab-count: 1;"> </span><b>paya</b>-ttal<span style="mso-tab-count: 1;"> </span>1. to yield, produce, put forth fruit;
2. to come into existence; to be made<span style="mso-spacerun: yes;">
</span>[The Tamil suffix -ttal indicates the preceding word is a verb]</span><o:p></o:p></p>
<p class="MsoNormal"><a name="_Hlk145142531">Yampalle, Telangana, India; Yampur,
Chhattisgarh, India; Yampha, Nagaland, India <o:p></o:p></a></p>
<span style="mso-bookmark: _Hlk145142531;"></span>
<p class="MsoNormal"><span style="mso-spacerun: yes;"> </span><o:p></o:p></p>
<p class="MsoNormal"><b>Yuma</b>, Arizona<span style="mso-spacerun: yes;"> </span><span style="mso-spacerun: yes;"> </span>The Colorado River runs through Yuma.<o:p></o:p></p>
<p class="MsoNormal">Sanskrit<span style="mso-tab-count: 1;"> </span><a name="_Hlk145574709"><b>yamunA</b><span style="mso-tab-count: 1;"> </span>f.
N. of a river commonly called the <b>Jumna</b><o:p></o:p></a></p>
<span style="mso-bookmark: _Hlk145574709;"></span>
<p class="MsoNormal">Yumthang, Sikkim, India; Jumnal, Karnataka, India; Jumanal,
Karnataka, India<o:p></o:p></p>
<p class="MsoNormal"><o:p> </o:p></p>
<p class="MsoNormal">Yamhill County, named after the Yamhela people.<o:p></o:p></p>
<p class="MsoNormal">The best evidence of the origin of the name is that it was
the early name given the Yamhelas Indian Tribe, part of the <b>Kalapooian</b>
family.<o:p></o:p></p>
<p class="MsoNormal" style="margin-left: 70.9pt; text-indent: -70.9pt;">Sanskrit<span style="mso-tab-count: 1;"> </span><b>kAla</b><span style="mso-tab-count: 1;"> </span>… time (as leading to events, the causes of which are
imperceptible to the mind of man), destiny, fate … time (as destroying all
things), death, time of death (often personified and represented with <b>the
attributes of Yama , regent of the dead , or even identified with him<a href="file:///C:/Users/jeffr/OneDrive/Desktop/To%20Be%20or%20Not%20to%20Be.%20Brahman%20or%20Abrahman%20%20or%20%20The%20World%20Turned%20Upside-Down%20+%20Appendix.docx#_ftn63" name="_ftnref63" style="mso-footnote-id: ftn63;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><b style="mso-bidi-font-weight: normal;"><span style="font-family: "Times New Roman",serif; font-size: 12pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;">[63]</span></b></span><!--[endif]--></span></span></a></b><o:p></o:p></p>
<p class="MsoNormal" style="margin-left: 70.9pt; text-indent: -70.9pt;">Tamil<span style="mso-tab-count: 1;"> </span><b>kalappu</b><span style="mso-tab-count: 1;"> </span>1. cordiality, fraternity;
combination; mixture; 2. meeting; 3. friendship; fellowship, intimacy<a href="file:///C:/Users/jeffr/OneDrive/Desktop/To%20Be%20or%20Not%20to%20Be.%20Brahman%20or%20Abrahman%20%20or%20%20The%20World%20Turned%20Upside-Down%20+%20Appendix.docx#_ftn64" name="_ftnref64" style="mso-footnote-id: ftn64;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 12pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;">[64]</span></span><!--[endif]--></span></span></a><o:p></o:p></p>
<p class="MsoNormal" style="margin-left: 70.9pt; text-indent: -70.9pt;">Yamhon Old,
Nagaland, India; Kalapura, Rajasthan, India; Kalapuram, Andra Pradesh, India<o:p></o:p></p>
<p class="MsoNormal" style="margin-left: 70.9pt; text-indent: -70.9pt;"><span style="mso-spacerun: yes;"> </span><o:p></o:p></p>
<p class="MsoNormal">Yemassee, South Carolina<span style="mso-spacerun: yes;">
</span>Named after the Yamasee Tribe<o:p></o:p></p>
<p class="MsoBodyText" style="margin-bottom: 0in;"><span style="font-family: "New Times Roman"; mso-bidi-font-family: "New Times Roman";">Muscogee <span style="mso-tab-count: 1;"> </span><b>Yamasee/yvmvse</b><span style="mso-tab-count: 1;"> </span>“tame”<a href="file:///C:/Users/jeffr/OneDrive/Desktop/To%20Be%20or%20Not%20to%20Be.%20Brahman%20or%20Abrahman%20%20or%20%20The%20World%20Turned%20Upside-Down%20+%20Appendix.docx#_ftn65" name="_ftnref65" style="mso-footnote-id: ftn65;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "New Times Roman"; font-size: 12pt; mso-ansi-language: EN-US; mso-bidi-font-family: "New Times Roman"; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;">[65]</span></span><!--[endif]--></span></span></a><span style="mso-spacerun: yes;"> </span><o:p></o:p></span></p>
<p class="MsoNormal" style="margin-left: 70.9pt; text-indent: -70.9pt;">Sanskrit<span style="mso-tab-count: 1;"> </span><b>yama</b> m. a rein , curb , bridle
RV., … the act of checking or curbing , suppression, restraint … restraint of
words , silence) … self-control forbearance, any great moral rule or . . . (in
Yoga) self-restraint (as the first of the eight An3gas or means of attaining
mental concentration) … any rule or observance...<span style="mso-spacerun: yes;"> </span><o:p></o:p></p>
<p class="MsoNormal">Yamasandi, Karnataka, India<o:p></o:p></p>
<p class="MsoNormal"><o:p> </o:p></p>
<p class="MsoNormal">Yampa River, Colorado; Yampa, Colorado<o:p></o:p></p>
<p class="MsoNormal">Sanskrit<span style="mso-tab-count: 1;"> </span><b>yamunA</b><span style="mso-tab-count: 1;"> </span>f. N. of a river commonly called the <b>Jumna</b><o:p></o:p></p>
<p class="MsoNormal" style="margin-left: 35.45pt; text-indent: 35.45pt;"><b>pa</b> or
<b>pA</b> <span style="mso-tab-count: 1;"> </span>“to give drink” or
“protect”<o:p></o:p></p>
<p class="MsoNormal" style="margin-left: 70.9pt;"><b>pA</b><span style="mso-tab-count: 2;"> </span>P. ... to watch , keep , preserve ; to protect
from , defend against … to protect (a country) i.e. rule , govern Ra1jat. ; to
observe , notice , attend to , follow<o:p></o:p></p>
<p class="MsoNormal">Yamuna River, Tributary to the Ganges, Northern India; Yampalle,
Telangana, India; Yampur, Chhattisgarh, India; Yampha, Nagaland, India<o:p></o:p></p>
<p class="MsoNormal"><o:p> </o:p></p>
<p class="MsoNormal">Yamachiche, Quebec, Canada <o:p></o:p></p>
<p class="MsoNormal" style="margin-left: 70.9pt; text-indent: -70.9pt;">Sanskrit<span style="mso-tab-count: 1;"> </span>yam, yacchati, -te<span style="mso-tab-count: 1;"> </span>({yamati, -te}), pp. {yata3} (q.v.)
hold, hold [[-,]] up, lift, raise, erect, sustain, support; hold back,
restrain, check, stop; hold out, offer, grant, furnish, give<o:p></o:p></p>
<p class="MsoNormal">Yamakanmardi, Karnataka, India<o:p></o:p></p>
<p class="MsoNormal"><o:p> </o:p></p>
<p class="MsoNormal">Yamaska, Quebec Canada<o:p></o:p></p>
<p class="MsoNormal">Sanskrit suffix -<b><i>aska</i></b> indicates “lack of,” or
“without.”<span style="mso-spacerun: yes;"> </span>Thus perhaps “absence of
death.”<o:p></o:p></p>
<p class="MsoNormal">Yamasandi, Karnataka, India<o:p></o:p></p>
<p class="MsoNormal"><o:p> </o:p></p>
<p class="MsoNormal"><o:p> </o:p></p>
<p class="MsoNormal">State Names <o:p></o:p></p>
<p class="MsoNormal"><o:p> </o:p></p>
<p class="MsoNormal">Alaska<o:p></o:p></p>
<p class="MsoNormal">“From Eskimo word "alakshak”, meaning peninsula; also
said to mean "great lands."<a href="file:///C:/Users/jeffr/OneDrive/Desktop/To%20Be%20or%20Not%20to%20Be.%20Brahman%20or%20Abrahman%20%20or%20%20The%20World%20Turned%20Upside-Down%20+%20Appendix.docx#_ftn66" name="_ftnref66" style="mso-footnote-id: ftn66;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 12pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;">[66]</span></span><!--[endif]--></span></span></a><o:p></o:p></p>
<p class="MsoNormal">Tamil <span style="mso-tab-count: 2;"> </span><b>al</b>
<span style="mso-tab-count: 1;"> </span>“night” or alternately “sunshine”<o:p></o:p></p>
<p class="MsoNormal">Sanskrit <span style="mso-tab-count: 1;"> </span>-<b>aska</b>
<span style="mso-tab-count: 1;"> </span>suffix which indicates “lack of,” or
“without.”<span style="mso-spacerun: yes;"> </span><o:p></o:p></p>
<p class="MsoNormal" style="margin-left: 70.9pt;">Thus “Alaska” would mean “absence
of night or sunshine,” depending on the season.<o:p></o:p></p>
<p class="MsoNormal">Alasanatham, Tamil Nadu, India; Alas, Maharashtra, India;
Alasin, West Bengal, India<o:p></o:p></p>
<p class="MsoNormal"><o:p> </o:p></p>
<p class="MsoNormal">Arizona<o:p></o:p></p>
<p class="MsoNormal">“Many authorities attribute the meaning to a word meaning
arid zone or desert. Others claim the name is Aztec, from ‘arizuma’ meaning
‘silver bearing.’”<a href="file:///C:/Users/jeffr/OneDrive/Desktop/To%20Be%20or%20Not%20to%20Be.%20Brahman%20or%20Abrahman%20%20or%20%20The%20World%20Turned%20Upside-Down%20+%20Appendix.docx#_ftn67" name="_ftnref67" style="mso-footnote-id: ftn67;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 12pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;">[67]</span></span><!--[endif]--></span></span></a><o:p></o:p></p>
<p class="MsoNormal">Sanskrit<span style="mso-tab-count: 1;"> </span><b>ari</b><span style="mso-tab-count: 1;"> </span>1 mfn. attached to faithful RV. … m. a
faithful or devoted or pious man <o:p></o:p></p>
<p class="MsoNormal" style="margin-left: 70.9pt; text-indent: -70.9pt;">Tamil<span style="mso-tab-count: 1;"> </span><b>ari</b><span style="mso-tab-count: 1;"> </span>1. green; 2. yellow, brown, tawny, fawn colour; 3. <b>gold,
wealth</b>; 4. colour; 5. beauty; 6. emerald;<o:p></o:p></p>
<p class="MsoNormal">Hindi <span style="mso-tab-count: 2;"> </span><b>Sonā</b>
(<span face=""Kokila",sans-serif">सोना</span>):—(nm) gold; an
excellent thing; (v) to sleep … <b>gold and silver</b><o:p></o:p></p>
<p class="MsoNormal">Arizal, Jammu and Kashmir, India; Arizpur, Bihar, India;
Sonapur, Bihar, India; Sonamukhi, West Bengal, India; Arisola, Odisha, India;
Sonamarg, Jammu and Kashmir, India<o:p></o:p></p>
<p class="MsoNormal"><o:p> </o:p></p>
<p class="MsoNormal">Arkansas<o:p></o:p></p>
<p class="MsoNormal">Origin uncertain. As usual with words of Indian origin,
there are various spellings for this State name, among them Alkansia, Alkansas,
and Akamsea. The word, according to some, is of Algonquin origin, and the
meaning is unknown.<a href="file:///C:/Users/jeffr/OneDrive/Desktop/To%20Be%20or%20Not%20to%20Be.%20Brahman%20or%20Abrahman%20%20or%20%20The%20World%20Turned%20Upside-Down%20+%20Appendix.docx#_ftn68" name="_ftnref68" style="mso-footnote-id: ftn68;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 12pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;">[68]</span></span><!--[endif]--></span></span></a><o:p></o:p></p>
<p class="MsoNormal">Sanskrit<span style="mso-tab-count: 1;"> </span><b>arkAMza</b><span style="mso-tab-count: 1;"> </span>m. a digit or the twelfth part of the
sun\'s disc<a href="file:///C:/Users/jeffr/OneDrive/Desktop/To%20Be%20or%20Not%20to%20Be.%20Brahman%20or%20Abrahman%20%20or%20%20The%20World%20Turned%20Upside-Down%20+%20Appendix.docx#_ftn69" name="_ftnref69" style="mso-footnote-id: ftn69;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 12pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;">[69]</span></span><!--[endif]--></span></span></a><o:p></o:p></p>
<p class="MsoNormal" style="margin-left: 70.9pt;"><b>arka</b><span style="mso-tab-count: 2;"> </span>m. a ray , flash of lightning …
the sun … number twelve … crystal <o:p></o:p></p>
<p class="MsoNormal">Arkalgud, Karnataka, India; Arkavathi River, Karnataka.
India; Arkhar, Chhattisgarh, India; Arka Fatehpur, Uttar Pradesh, India;
Arkandi, Uttar Pradesh, India; Arkani, Uttarakhand, India; Arkandla, Telangana,
India<o:p></o:p></p>
<p class="MsoNormal" style="margin-left: 70.9pt;"><span style="mso-spacerun: yes;"> </span><o:p></o:p></p>
<p class="MsoNormal"><o:p> </o:p></p>
<p class="MsoNormal">California<span style="mso-tab-count: 1;"> </span>Generally
agreed that Cortez first applied the name, the origin is traced to the name of
an imaginary island in an old Spanish romance written by Montalvo in 1510. The
island is described as an earthly paradise, abundant with gold and precious
gems.<o:p></o:p></p>
<p class="MsoNormal">Sanskrit<span style="mso-tab-count: 1;"> </span><b>kAlItanaya</b><span style="mso-tab-count: 1;"> </span>m. `\" son (or favourite) of Durga1
\"\' , a buffalo L.<o:p></o:p></p>
<p class="MsoNormal"><o:p> </o:p></p>
<p class="MsoNormal">Idaho<o:p></o:p></p>
<p class="MsoNormal">Origin uncertain. Some claim it to sterol from an Indian
word of unknown meaning, while others claim the meaning "gem of the
mountains," which properly describes the State especially because Indian
translations quite often referred to natural features of surrounding country.
Another claim is the Shoshone translation of "<b>Edah hoe</b>," or
"light on the mountains."<a href="file:///C:/Users/jeffr/OneDrive/Desktop/To%20Be%20or%20Not%20to%20Be.%20Brahman%20or%20Abrahman%20%20or%20%20The%20World%20Turned%20Upside-Down%20+%20Appendix.docx#_ftn70" name="_ftnref70" style="mso-footnote-id: ftn70;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 12pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;">[70]</span></span><!--[endif]--></span></span></a><o:p></o:p></p>
<p class="MsoNormal" style="margin-left: 70.9pt; text-indent: -70.9pt;">Sanskrit <span style="mso-tab-count: 1;"> </span><b>iddha</b><span style="mso-tab-count: 1;"> </span>mfn. kindled , lighted , alight ; shining , glowing , blazing RV.
… clean , clear , bright ; wonderful L. ; (%{am}) n. sunshine , light , heat ;
a wonder<a href="file:///C:/Users/jeffr/OneDrive/Desktop/To%20Be%20or%20Not%20to%20Be.%20Brahman%20or%20Abrahman%20%20or%20%20The%20World%20Turned%20Upside-Down%20+%20Appendix.docx#_ftn71" name="_ftnref71" style="mso-footnote-id: ftn71;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 12pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;">[71]</span></span><!--[endif]--></span></span></a><o:p></o:p></p>
<p class="MsoNormal"><span style="mso-tab-count: 2;"> </span><b>aga</b><span style="mso-tab-count: 1;"> </span>(*a. not moving;) m. tree or mountain<a href="file:///C:/Users/jeffr/OneDrive/Desktop/To%20Be%20or%20Not%20to%20Be.%20Brahman%20or%20Abrahman%20%20or%20%20The%20World%20Turned%20Upside-Down%20+%20Appendix.docx#_ftn72" name="_ftnref72" style="mso-footnote-id: ftn72;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 12pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;">[72]</span></span><!--[endif]--></span></span></a><o:p></o:p></p>
<p class="MsoNormal"><span style="mso-tab-count: 2;"> </span><b>gir</b><span style="mso-tab-count: 1;"> </span>3 m.= %{giri4} , a mountain<a href="file:///C:/Users/jeffr/OneDrive/Desktop/To%20Be%20or%20Not%20to%20Be.%20Brahman%20or%20Abrahman%20%20or%20%20The%20World%20Turned%20Upside-Down%20+%20Appendix.docx#_ftn73" name="_ftnref73" style="mso-footnote-id: ftn73;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 12pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;">[73]</span></span><!--[endif]--></span></span></a><o:p></o:p></p>
<p class="MsoNormal">Idda, Punjab, India; Iddalgi, Karnataka, India; Idahalla
Kaval, Karnataka, India; Idahiya Navi Jot, Uttar Pradesh, India<o:p></o:p></p>
<p class="MsoNormal"><o:p> </o:p></p>
<p class="MsoNormal">Illinois<o:p></o:p></p>
<p class="MsoNormal">“From the <b>Illini</b> Indian word meaning ‘men’ or
‘warriors,’ supplemented by the French adjective ending ‘ois/’”<a href="file:///C:/Users/jeffr/OneDrive/Desktop/To%20Be%20or%20Not%20to%20Be.%20Brahman%20or%20Abrahman%20%20or%20%20The%20World%20Turned%20Upside-Down%20+%20Appendix.docx#_ftn74" name="_ftnref74" style="mso-footnote-id: ftn74;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 12pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;">[74]</span></span><!--[endif]--></span></span></a><o:p></o:p></p>
<p class="MsoNormal">“What were Illini Indian weapons, tools and artifacts
like?<span style="mso-spacerun: yes;"> </span>Illini hunters and warriors used
bows and arrows, spears, and clubs.”<a href="file:///C:/Users/jeffr/OneDrive/Desktop/To%20Be%20or%20Not%20to%20Be.%20Brahman%20or%20Abrahman%20%20or%20%20The%20World%20Turned%20Upside-Down%20+%20Appendix.docx#_ftn75" name="_ftnref75" style="mso-footnote-id: ftn75;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 12pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;">[75]</span></span><!--[endif]--></span></span></a> <o:p></o:p></p>
<p class="MsoNormal">Sanskrit<span style="mso-tab-count: 1;"> </span><b>ilI</b><span style="mso-tab-count: 1;"> </span>f. a cudgel , a stick shaped like a
sword or a short sword<o:p></o:p></p>
<p class="MsoNormal"><span style="mso-tab-count: 2;"> </span><b>nI</b><span style="mso-tab-count: 1;"> </span>to lead , guide , conduct , direct ,
govern<o:p></o:p></p>
<p class="MsoNormal">Ilia, Uttar Pradesh, India; Illindrada, Andhra Pradesh,
India<o:p></o:p></p>
<p class="MsoNormal"><o:p> </o:p></p>
<p class="MsoNormal">Kansas<o:p></o:p></p>
<p class="MsoNormal">“Named for the Kansas or Kanza tribe of the Sioux family
that lived along a river in the area and gave it the tribal name. The name
translates as ‘south wind people,’ or ‘wind people.’"<o:p></o:p></p>
<p class="MsoNormal">Sanskrit <span style="mso-tab-count: 1;"> </span><b>kaMsazatru</b><span style="mso-tab-count: 1;"> </span>m. N. of Krishna<o:p></o:p></p>
<p class="MsoNormal">Kamsara, Odisha, India; Kamsali Bethapudi, Andhra Pradesh,
India; Kamsanahalli, Karnataka, India<span style="mso-tab-count: 1;"> </span><span style="mso-tab-count: 1;"> </span><o:p></o:p></p>
<p class="MsoNormal"><o:p> </o:p></p>
<p class="MsoNormal">Kentucky<o:p></o:p></p>
<p class="MsoNormal">Origin and meaning controversial. Pioneer George Rogers
Clark claimed the name was derived from the Indian word "<b>Kentake</b>,"
meaning "meadow land." The claim is also made that it stems from the
Shawnee word meaning "at the head of a river" inasmuch as they used
the Kentucky River in traveling throughout the area. It is also claimed to stem
from the Wyandot word "Ken-tah-ten," meaning "land of
tomorrow."<o:p></o:p></p>
<p class="MsoNormal">Joliet map of 1670 the word <b>Kentayentonga</b> is written
across the northern part of Ky., just south present Cincinnati . and beneath it
a legend setting forth the fine country and many fruits to<o:p></o:p></p>
<p class="MsoNormal">be found there. <b>The name and the description undoubtedly
refer to the comparatively level, limestone lands which the traveler down the
Ohio meets when he passes below the rough. sandstone hills that border that
riv. from its head to nearly Maysville, Ky</b>.”<a href="file:///C:/Users/jeffr/OneDrive/Desktop/To%20Be%20or%20Not%20to%20Be.%20Brahman%20or%20Abrahman%20%20or%20%20The%20World%20Turned%20Upside-Down%20+%20Appendix.docx#_ftn76" name="_ftnref76" style="mso-footnote-id: ftn76;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 12pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;">[76]</span></span><!--[endif]--></span></span></a><o:p></o:p></p>
<p class="MsoNormal">Tamil<span style="mso-tab-count: 1;"> </span><span style="mso-tab-count: 1;"> </span><b>kaNTAyam</b><span style="mso-tab-count: 1;"> </span>opening, outlet, avenue, passage<o:p></o:p></p>
<p class="MsoNormal"><span style="mso-tab-count: 2;"> </span><b>kantAyam</b><span style="mso-tab-count: 1;"> </span>1. astrological period of four months … 5.
harvest season<o:p></o:p></p>
<p class="MsoNormal" style="margin-left: 35.45pt; text-indent: 35.45pt;"><b>kANTaka</b><span style="mso-tab-count: 1;"> </span>mf(%{I})n. (fr. %{kaNTaka}) consisting of
thorns<o:p></o:p></p>
<p class="MsoNormal">Sanskrit<b><span style="mso-tab-count: 1;"> </span>Saṅga</b>
(<span face=""Kokila",sans-serif">सङ्ग</span>).—i. e. sam-ga … m.
1. Joining, uniting … Meeting … Confluence of <o:p></o:p></p>
<p class="MsoNormal" style="margin-left: 35.45pt; text-indent: 35.45pt;">rivers.<a href="file:///C:/Users/jeffr/OneDrive/Desktop/To%20Be%20or%20Not%20to%20Be.%20Brahman%20or%20Abrahman%20%20or%20%20The%20World%20Turned%20Upside-Down%20+%20Appendix.docx#_ftn77" name="_ftnref77" style="mso-footnote-id: ftn77;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 12pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;">[77]</span></span><!--[endif]--></span></span></a><o:p></o:p></p>
<p class="MsoNormal" style="margin-left: 35.45pt; text-indent: 35.45pt;">Sanga/sangha/samga
often becomes “<b>tanga</b>,” as in Africa’s Lake Tanganika.<o:p></o:p></p>
<p class="MsoNormal">Kantakai, Odisha, India; Kantakapalle, Andhra Pradesh,
India; Kantakamamba temple, Kantakapalle, Andhra Pradesh, India; Kantayapalem,
Telangana, India; Tanga, Madhya Pradesh/Maharashtra/West Bengal/Uttarakhand,
India <o:p></o:p></p>
<p class="MsoNormal"><o:p> </o:p></p>
<p class="MsoNormal">Minnesota<o:p></o:p></p>
<p class="MsoNormal">From Sioux word meaning "cloudy water" or
“sky-tinted water,” deriving its name from the river of the same name. <o:p></o:p></p>
<p class="MsoNormal">Sanskrit<span style="mso-tab-count: 1;"> </span><b>maNi</b><span style="mso-spacerun: yes;"> </span><span style="mso-tab-count: 1;"> </span><span style="mso-tab-count: 1;"> </span>… “a large water-jar”<o:p></o:p></p>
<p class="MsoNormal"><span style="mso-tab-count: 2;"> </span><b>mIna</b><span style="mso-tab-count: 2;"> </span>m. fish <o:p></o:p></p>
<p class="MsoNormal"><span style="mso-tab-count: 2;"> </span><b>mInAlaya</b><span style="mso-tab-count: 1;"> </span>m. `\" abode of fish \"\' , the
sea , ocean<o:p></o:p></p>
<p class="MsoNormal" style="margin-left: 35.45pt; text-indent: 35.45pt;"><b>sudAman</b><span style="mso-spacerun: yes;"> </span><span style="mso-tab-count: 1;"> </span>mfn.
giving well, bestowing abundantly, bountiful; m. a cloud<o:p></o:p></p>
<p class="MsoNormal" style="margin-left: 35.45pt; text-indent: 35.45pt;"><b>soma</b><span style="mso-tab-count: 2;"> </span>…<span style="mso-spacerun: yes;"> </span>heaven, sky, ether …<o:p></o:p></p>
<p class="MsoNormal" style="margin-left: 35.45pt; text-indent: 35.45pt;"><b>somadhArA</b><span style="mso-tab-count: 1;"> </span>f. the milky way … the sky, heaven<o:p></o:p></p>
<p class="MsoNormal" style="margin-left: 70.9pt; text-indent: -70.9pt;">Hindi<span style="mso-tab-count: 1;"> </span><b>Sotā</b> (<span face=""Kokila",sans-serif">सोता</span>):—(a) sleeping; (nm) a
stream, spring, brook; source …<o:p></o:p></p>
<p class="MsoNormal" style="margin-left: 70.9pt; text-indent: -70.9pt;">Pali<span style="mso-tab-count: 1;"> </span><b>Sota</b>, 2 (m. & nt.)
(Vedic srotas, nt. , fr. sru; see savati) 1. stream, flood, torrent<o:p></o:p></p>
<p class="MsoNormal">Minaspur, Karnataka, India; Minasandra, Karnataka, India;
Manipur, India (state);<span style="mso-spacerun: yes;"> </span>Minnapura,
Karnataka, India; Minnal, Tamil Nadu, India, India; Manimala River, Kerala,
India; Minavada, Gujarat, India (next to the Mohar River); Sotai, Haryana,
India; Sotal, Punjab, India<o:p></o:p></p>
<p class="MsoNormal"><o:p> </o:p></p>
<p class="MsoNormal"><span style="mso-fareast-font-family: Calibri; mso-fareast-theme-font: minor-latin; mso-font-kerning: 1.0pt; mso-ligatures: standardcontextual;">Mississippi<o:p></o:p></span></p>
<p class="MsoNormal"><span style="mso-fareast-font-family: Calibri; mso-fareast-theme-font: minor-latin; mso-font-kerning: 1.0pt; mso-ligatures: standardcontextual;">Accounts
by La Salle and Marquette, late 1600s French explorers, mention that the
Chippewa Indians called the river the “<b>Missi Sippi</b>,” or “large flowing
water.”<o:p></o:p></span></p>
<p class="MsoNormal"><span style="mso-fareast-font-family: Calibri; mso-fareast-theme-font: minor-latin; mso-font-kerning: 1.0pt; mso-ligatures: standardcontextual;">In the
first decade of the 1700s, French governor D’Iberville in Mobile referred to
the Mississippi as the St. Louis River in honor of King Louis XIV of France.
French historian Antoine-Simon le Page du Pratz wrote a history of Louisiana in
1758. In it, he said Native Americans referred to the Mississippi as the “<b>Mechasipi</b>,”
or “the ancient father of waters.”<a href="file:///C:/Users/jeffr/OneDrive/Desktop/To%20Be%20or%20Not%20to%20Be.%20Brahman%20or%20Abrahman%20%20or%20%20The%20World%20Turned%20Upside-Down%20+%20Appendix.docx#_ftn78" name="_ftnref78" style="mso-footnote-id: ftn78;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 12pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin; mso-font-kerning: 1.0pt; mso-ligatures: standardcontextual;">[78]</span></span><!--[endif]--></span></span></a> <o:p></o:p></span></p>
<p class="MsoNormal"><span style="mso-fareast-font-family: Calibri; mso-fareast-theme-font: minor-latin; mso-font-kerning: 1.0pt; mso-ligatures: standardcontextual;">Sanskrit<span style="mso-tab-count: 1;"> </span><b>mah</b><span style="mso-tab-count: 1;"> </span>2 mf n. great , strong , powerful mighty …<o:p></o:p></span></p>
<p class="MsoNormal" style="margin-left: 70.9pt;"><b><span style="mso-fareast-font-family: Calibri; mso-fareast-theme-font: minor-latin; mso-font-kerning: 1.0pt; mso-ligatures: standardcontextual;">mah</span></b><span style="mso-fareast-font-family: Calibri; mso-fareast-theme-font: minor-latin; mso-font-kerning: 1.0pt; mso-ligatures: standardcontextual;"><span style="mso-tab-count: 1;"> </span>f.<span style="mso-spacerun: yes;">
</span>great, mighty, powerful, strong, abundant; old, aged. f. the earth (as
the great one), ground, soil, land, country, kingdom; space; host; cow; du.
heaven and earth; pl. rivers, waters.<o:p></o:p></span></p>
<p class="MsoNormal" style="margin-left: 70.9pt;"><a name="_Hlk144638401"><b><span style="mso-fareast-font-family: Calibri; mso-fareast-theme-font: minor-latin; mso-font-kerning: 1.0pt; mso-ligatures: standardcontextual;">maha</span></b></a><span style="mso-bookmark: _Hlk144638401;"><span style="mso-fareast-font-family: Calibri; mso-fareast-theme-font: minor-latin; mso-font-kerning: 1.0pt; mso-ligatures: standardcontextual;"><span style="mso-tab-count: 1;"> </span>1 mfn. great , mighty , strong , abundant </span></span><span style="mso-fareast-font-family: Calibri; mso-fareast-theme-font: minor-latin; mso-font-kerning: 1.0pt; mso-ligatures: standardcontextual;">… ; m. (cf. %{makha} ,
%{magha}) a feast, festival … the festival of spring … a sacrifice L. ; a
buffalo L. ; light , lustre , brilliance … f. a cow … n. pl. great deeds RV.<o:p></o:p></span></p>
<p class="MsoNormal"><span style="mso-fareast-font-family: Calibri; mso-fareast-theme-font: minor-latin; mso-font-kerning: 1.0pt; mso-ligatures: standardcontextual;"><span style="mso-tab-count: 2;"> </span><b>maha</b><span style="mso-tab-count: 1;"> </span>2 a. great, rich, abundant,<o:p></o:p></span></p>
<p class="MsoNormal"><span style="mso-fareast-font-family: Calibri; mso-fareast-theme-font: minor-latin; mso-font-kerning: 1.0pt; mso-ligatures: standardcontextual;"><span style="mso-tab-count: 2;"> </span><b>mahi</b><span style="mso-tab-count: 1;"> </span>adj.<span style="mso-spacerun: yes;">
</span>great; adv. greatly, much.<o:p></o:p></span></p>
<p class="MsoNormal" style="margin-left: 70.9pt; text-indent: -70.9pt;"><span style="mso-fareast-font-family: Calibri; mso-fareast-theme-font: minor-latin; mso-font-kerning: 1.0pt; mso-ligatures: standardcontextual;">Tamil<span style="mso-tab-count: 1;"> </span><a name="_Hlk144638536"><b>makA</b><span style="mso-tab-count: 1;"> </span>1. great, high, exalted, dignified, noble,
honourable; 2. immense, prodigious, stupendous, monstrous, extreme; 3.
superior, paramount, superlative; 4. intense<o:p></o:p></a></span></p>
<p class="MsoNormal"><span style="mso-bookmark: _Hlk144638536;"><a name="_Hlk142997611"></a><a name="_Hlk142996885"><span style="mso-bookmark: _Hlk142997611;"><span style="mso-fareast-font-family: Calibri; mso-fareast-theme-font: minor-latin; mso-font-kerning: 1.0pt; mso-ligatures: standardcontextual;">Sanskrit<span style="mso-tab-count: 1;"> </span><b>sApIDa</b><span style="mso-tab-count: 1;"> </span>mfn. emitting or discharging a stream of water</span></span></a></span><span style="mso-bookmark: _Hlk144638536;"><span style="mso-bookmark: _Hlk142997611;"><span style="mso-fareast-font-family: Calibri; mso-fareast-theme-font: minor-latin; mso-font-kerning: 1.0pt; mso-ligatures: standardcontextual;"><o:p></o:p></span></span></span></p>
<p class="MsoNormal"><span style="mso-bookmark: _Hlk144638536;"><span style="mso-bookmark: _Hlk142997611;"><span style="mso-fareast-font-family: Calibri; mso-fareast-theme-font: minor-latin; mso-font-kerning: 1.0pt; mso-ligatures: standardcontextual;"><span style="mso-tab-count: 2;"> </span><b>Supayas</b><span style="mso-spacerun: yes;"> </span>mfn. having beautiful water <o:p></o:p></span></span></span></p>
<p class="MsoNormal"><span style="mso-bookmark: _Hlk144638536;"><span style="mso-bookmark: _Hlk142997611;"><span style="mso-fareast-font-family: Calibri; mso-fareast-theme-font: minor-latin; mso-font-kerning: 1.0pt; mso-ligatures: standardcontextual;">Mechal,
Kerala, India; Mahanadi River, Odisha, India; <a name="_Hlk144885298">Supai,
Bihar, India; Supaidi, Jharkhand, India</a><o:p></o:p></span></span></span></p>
<span style="mso-bookmark: _Hlk144638536;"></span>
<p class="MsoNormal"><span style="mso-bookmark: _Hlk142997611;"><span style="mso-fareast-font-family: Calibri; mso-fareast-theme-font: minor-latin; mso-font-kerning: 1.0pt; mso-ligatures: standardcontextual;"><o:p> </o:p></span></span></p>
<p class="MsoNormal"><span style="mso-bookmark: _Hlk142997611;"><span style="mso-fareast-font-family: Calibri; mso-fareast-theme-font: minor-latin; mso-font-kerning: 1.0pt; mso-ligatures: standardcontextual;">Missouri <o:p></o:p></span></span></p>
<p class="MsoNormal"><span style="mso-bookmark: _Hlk142997611;"><span style="mso-fareast-font-family: Calibri; mso-fareast-theme-font: minor-latin; mso-font-kerning: 1.0pt; mso-ligatures: standardcontextual;">The word
"Missouri" often has been construed to mean "muddy water"
but the Smithsonian Institution Bureau of American Ethnology has stated it
means "town of the large canoes."</span></span><a href="file:///C:/Users/jeffr/OneDrive/Desktop/To%20Be%20or%20Not%20to%20Be.%20Brahman%20or%20Abrahman%20%20or%20%20The%20World%20Turned%20Upside-Down%20+%20Appendix.docx#_ftn79" name="_ftnref79" style="mso-footnote-id: ftn79;" title=""><span style="mso-bookmark: _Hlk142997611;"><span class="MsoFootnoteReference"><span style="mso-fareast-font-family: Calibri; mso-fareast-theme-font: minor-latin; mso-font-kerning: 1.0pt; mso-ligatures: standardcontextual;"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 12pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin; mso-font-kerning: 1.0pt; mso-ligatures: standardcontextual;">[79]</span></span><!--[endif]--></span></span></span></span></a><span style="mso-bookmark: _Hlk142997611;"><span style="mso-fareast-font-family: Calibri; mso-fareast-theme-font: minor-latin; mso-font-kerning: 1.0pt; mso-ligatures: standardcontextual;"><o:p></o:p></span></span></p>
<p class="MsoNormal"><span style="mso-bookmark: _Hlk142997611;"><span style="mso-fareast-font-family: Calibri; mso-fareast-theme-font: minor-latin; mso-font-kerning: 1.0pt; mso-ligatures: standardcontextual;">There are five large
waterfalls on the Missouri River.<o:p></o:p></span></span></p>
<p class="MsoNormal" style="margin-left: 70.9pt; text-indent: -70.9pt;"><span style="mso-bookmark: _Hlk142997611;"><span style="mso-fareast-font-family: Calibri; mso-fareast-theme-font: minor-latin; mso-font-kerning: 1.0pt; mso-ligatures: standardcontextual;">Sanskrit<span style="mso-tab-count: 1;"> </span><b>mizr</b><span style="mso-tab-count: 1;"> </span>(also written %{misr} , properly Nom. fr. %{mizra} below) … to
mix , mingle , blend , combine … to add … Lat. {miscere} ; Slav. … {mi4sti} ,
{maisztas} ; Germ. {misken} , {mischen} ; Angl. Sax. {miscian} ; Eng. {mix} <b>sari</b><span style="mso-tab-count: 1;"> </span>f. a cascade, <b>waterfal</b>l<o:p></o:p></span></span></p>
<p class="MsoNormal" style="margin-left: 35.45pt; text-indent: 35.45pt;"><span style="mso-bookmark: _Hlk142997611;"><b><span style="mso-fareast-font-family: Calibri; mso-fareast-theme-font: minor-latin; mso-font-kerning: 1.0pt; mso-ligatures: standardcontextual;">sarila</span></b></span><span style="mso-bookmark: _Hlk142997611;"><span style="mso-fareast-font-family: Calibri; mso-fareast-theme-font: minor-latin; mso-font-kerning: 1.0pt; mso-ligatures: standardcontextual;"><span style="mso-tab-count: 1;"> </span>n. = %{salila} <b>water</b><o:p></o:p></span></span></p>
<span style="mso-bookmark: _Hlk142997611;"></span>
<p class="MsoNormal">Mizoram, India (state); Sari, West Bengal, India; Sari,
Uttarakhand, India; Sari, Bihar, India; Sari, Gujarat, India<o:p></o:p></p>
<p class="MsoNormal"><o:p> </o:p></p>
<p class="MsoNormal">Michigan<o:p></o:p></p>
<p class="MsoNormal">From Algonquin word "<b>Mishigamaw</b>," meaning
“big lake” or “great water,” deriving its name from the lake of the same name.
Also said to be from "Michi" meaning "great" and
"Gama" meaning “water.”<a href="file:///C:/Users/jeffr/OneDrive/Desktop/To%20Be%20or%20Not%20to%20Be.%20Brahman%20or%20Abrahman%20%20or%20%20The%20World%20Turned%20Upside-Down%20+%20Appendix.docx#_ftn80" name="_ftnref80" style="mso-footnote-id: ftn80;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 12pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;">[80]</span></span><!--[endif]--></span></span></a><o:p></o:p></p>
<p class="MsoNormal">Tamil<span style="mso-tab-count: 2;"> </span><b>mIcaram</b><span style="mso-tab-count: 1;"> </span>1. that which is superior or great; 2.
plenty; 3. Speed<o:p></o:p></p>
<p class="MsoNormal" style="margin-left: 70.9pt;"><b>makA</b><span style="mso-tab-count: 1;"> </span>1. great, high, exalted, dignified, noble,
honourable; 2. immense, prodigious, stupendous, monstrous, extreme; 3.
superior, paramount, superlative; 4. intense<o:p></o:p></p>
<p class="MsoNormal">Sanskrit<span style="mso-tab-count: 1;"> </span><b>maha</b><span style="mso-tab-count: 1;"> </span>1 mfn. great , mighty , strong , abundant<o:p></o:p></p>
<p class="MsoNormal" style="margin-left: 35.45pt; text-indent: 35.45pt;"><b>gara</b><span style="mso-tab-count: 1;"> </span>mfn.<span style="mso-spacerun: yes;">
</span>"swallowing" ; m. any drink , beverage , fluid<o:p></o:p></p>
<p class="MsoNormal" style="margin-left: 70.9pt;"><b>ga</b><span style="mso-tab-count: 1;"> </span>2 mf(%{A})n. (%{gam}) only ifc. going , moving (often
attached at the end of river names, as with the River Ganga<span style="mso-spacerun: yes;"> </span>. . .)<o:p></o:p></p>
<p class="MsoNormal"><b>Mahagama</b> pokhar (Lake), Jharkhand, India; Mechi
River, Border between India and Nepal; Mishipur, West Bengal, India; Mishirdi,
Jharkhand, India; Mishilimi, Nagaland, India<o:p></o:p></p>
<p class="MsoNormal"><o:p> </o:p></p>
<p class="MsoNormal">New Mexico <o:p></o:p></p>
<p class="MsoNormal">the name "Mexico" comes from Nahuatl Mēxihco, of
unknown derivation.<a href="file:///C:/Users/jeffr/OneDrive/Desktop/To%20Be%20or%20Not%20to%20Be.%20Brahman%20or%20Abrahman%20%20or%20%20The%20World%20Turned%20Upside-Down%20+%20Appendix.docx#_ftn81" name="_ftnref81" style="mso-footnote-id: ftn81;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 12pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;">[81]</span></span><!--[endif]--></span></span></a><o:p></o:p></p>
<p class="MsoNormal">The etymology of the word ‘Mexico’ has been widely discussed
as there is no definitive proof about its sole origin. The theory that is
mostly accepted points out that it is formed from three Nahuatl words:
‘metztli’ meaning ‘moon’; ‘xictli’ translate as ‘belly button’ or ‘centre’; and
the affix ‘-co’ indicating ‘place’.<a href="file:///C:/Users/jeffr/OneDrive/Desktop/To%20Be%20or%20Not%20to%20Be.%20Brahman%20or%20Abrahman%20%20or%20%20The%20World%20Turned%20Upside-Down%20+%20Appendix.docx#_ftn82" name="_ftnref82" style="mso-footnote-id: ftn82;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 12pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;">[82]</span></span><!--[endif]--></span></span></a><o:p></o:p></p>
<p class="MsoNormal">Sanskrit <span style="mso-tab-count: 1;"> </span><b>nava</b><span style="mso-tab-count: 1;"> </span>1 mf n. new , fresh , recent , young ,
modern (via Spanish “nava”)<o:p></o:p></p>
<p class="MsoNormal" style="margin-left: 70.9pt; text-indent: 0.35pt;"><b>Mākṣika</b>
(<span face=""Kokila",sans-serif">माक्षिक</span>).—n.<span style="mso-spacerun: yes;"> </span>(-kaṃ) 1. A mineral substance, of which two
kinds are described; the svarṇamākṣika or gold Makshika, of a bright yellow
colour, apparently the common pyritic iron ore: and the rūpyamākṣika or silver
Makshika, which answers in appearance to the Hepatic pyrites of iron; other
names of these ores occur; as viṭmākṣika and kāṃsyamākṣika, or feculent
Makshika and mixed metal Makshika they are however<b>, perhaps rather synonyms
of the gold and silver ore, respectively, than names of distinct species.</b>
2. Honey. E. makṣikā a bee, aṇ aff. of derivation; the name is applied to the
ore, from its honey-like colour.<o:p></o:p></p>
<p class="MsoNormal">Maksi, Madhya Pradesh, India; Maksaspur, Bihar, India; Maksaspur
River, Harijan Tola Road, Bhagalpur, Bihar, India<o:p></o:p></p>
<p class="MsoNormal"><o:p> </o:p></p>
<p class="MsoNormal">Wisconsin<o:p></o:p></p>
<p class="MsoNormal">From an Indian name whose meaning is uncertain. Named after
its principal river and said to mean "wild rushing channel;" also refers
to "holes in the banks of a stream in which birds nest." Spelled
Ouisconsin and Misconsing by early chroniclers.<o:p></o:p></p>
<p class="MsoNormal">Sanskrit<span style="mso-tab-count: 1;"> </span><b>viSkanda</b><span style="mso-tab-count: 1;"> </span>m. dispersing, going away<a href="file:///C:/Users/jeffr/OneDrive/Desktop/To%20Be%20or%20Not%20to%20Be.%20Brahman%20or%20Abrahman%20%20or%20%20The%20World%20Turned%20Upside-Down%20+%20Appendix.docx#_ftn83" name="_ftnref83" style="mso-footnote-id: ftn83;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 12pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;">[83]</span></span><!--[endif]--></span></span></a>
(like the waters of a river)<o:p></o:p></p>
<p class="MsoNormal">Viskama Temple, Ekma, Bihar, India; Wiskalan, Uttar Pradesh,
India<o:p></o:p></p>
<p class="MsoNormal"><o:p> </o:p></p>
<p class="MsoNormal">Wyoming<o:p></o:p></p>
<p class="MsoNormal">According to the Wyoming Secretary of State, “the name
Wyoming is a contraction of the Native American word <b>mecheweamiing</b> (“at
the big plains”), and was first used by the Delaware people as a name for the
Wyoming Valley in northeastern Pennsylvania.”<o:p></o:p></p>
<p class="MsoNormal">Depending on who you talk with, the word “Wyoming” in
Delaware Indian language means either "large plains" or “mountains
and valleys alternating;” in Munsee language "at the big river flat;” or
in Algonquin “a large prairie place.”<a href="file:///C:/Users/jeffr/OneDrive/Desktop/To%20Be%20or%20Not%20to%20Be.%20Brahman%20or%20Abrahman%20%20or%20%20The%20World%20Turned%20Upside-Down%20+%20Appendix.docx#_ftn84" name="_ftnref84" style="mso-footnote-id: ftn84;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 12pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;">[84]</span></span><!--[endif]--></span></span></a> <o:p></o:p></p>
<p class="MsoNormal"><span style="mso-tab-count: 1;"> </span>(cap)<span style="mso-tab-count: 1;"> </span>vAyumant<span style="mso-tab-count: 1;"> </span>a.
joined or connected with wind.<o:p></o:p></p>
<p class="MsoNormal">Vayu Nagar, Deen Dayal Nagar, Gwalior, Madhya Pradesh, India;
Wayanad, Kerala, India<o:p></o:p></p>
<p class="MsoNormal"><span style="font-size: 16pt;"><o:p> </o:p></span></p>
<p class="MsoNormal">This last example of a United States of America state name
that seems to bear etymological relation (else at least esoteric resonance) to a
possible Sanskrit cognate is also an example of the subtle play of the Divine
that my “mind’s eye” generally employs as a lens to view reality, as “Gods and
Goddesses” and other such players planting little clues in the everyday of the spirited
order of Nature. <span style="mso-spacerun: yes;"> </span>For though the Wyoming
Valley in Pennsylvania is not terrifically windy, the state of Wyoming, named
after that valley in Pennsylvania, is unequivocally known for the wind, Vayu .
. .<o:p></o:p></p>
<p class="MsoNormal"><o:p> </o:p><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhePZSpDfwMCxg5ZR5TxP291bv610m1ODDadVSlf8tB0oxbJpiT_eoBT1_jPCMqANQrJaR3N7hcgVg_XX7gCFna4Cw1cWFGQrPvMV0nBtYKYWv_ttAXBM_XIW8WYbX1V_nF0Shq_uZ_OAWeSCcc5mtr1XuF2jDqetFwkQZnLTbYGAKBITTV-v3csj-iTSM/s657/WWindsock.jpg" style="margin-left: 1em; margin-right: 1em; text-align: center;"><img border="0" data-original-height="537" data-original-width="657" height="292" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhePZSpDfwMCxg5ZR5TxP291bv610m1ODDadVSlf8tB0oxbJpiT_eoBT1_jPCMqANQrJaR3N7hcgVg_XX7gCFna4Cw1cWFGQrPvMV0nBtYKYWv_ttAXBM_XIW8WYbX1V_nF0Shq_uZ_OAWeSCcc5mtr1XuF2jDqetFwkQZnLTbYGAKBITTV-v3csj-iTSM/w357-h292/WWindsock.jpg" width="357" /></a><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhgBhc7cdZXaviD7dPa70XqdbrGcexmVzK1fOBjHUOMMLNUHsfwafBjp4s_toeuQaktdb9Quo7Fq_2GF_P5kWHfmkkP5RH8XczQtZ2odjKBLYPXKSEC21Un4jqRQMj2a9kPE_BW4Vh5WwLxOUSAt7N2L-H1idKY5-navOvpWt36Fbei4O5eR4Baq20Ogp0/s842/Vayu%20in%20Wyoming.jpg" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="842" data-original-width="672" height="295" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhgBhc7cdZXaviD7dPa70XqdbrGcexmVzK1fOBjHUOMMLNUHsfwafBjp4s_toeuQaktdb9Quo7Fq_2GF_P5kWHfmkkP5RH8XczQtZ2odjKBLYPXKSEC21Un4jqRQMj2a9kPE_BW4Vh5WwLxOUSAt7N2L-H1idKY5-navOvpWt36Fbei4O5eR4Baq20Ogp0/w235-h295/Vayu%20in%20Wyoming.jpg" width="235" /></a></p><p class="MsoNormal"><br /><o:p></o:p></p><div class="separator" style="clear: both; text-align: center;"><div class="separator" style="clear: both; text-align: center;"><br /></div></div><br /><br /><p></p>
<div style="mso-element: footnote-list;"><!--[if !supportFootnotes]--><br clear="all" />
<hr align="left" size="1" width="33%" />
<!--[endif]-->
<div id="ftn1" style="mso-element: footnote;">
<p class="MsoFootnoteText"><a href="file:///C:/Users/jeffr/OneDrive/Desktop/To%20Be%20or%20Not%20to%20Be.%20Brahman%20or%20Abrahman%20%20or%20%20The%20World%20Turned%20Upside-Down%20+%20Appendix.docx#_ftnref1" name="_ftn1" style="mso-footnote-id: ftn1;" title=""><span class="MsoFootnoteReference"><span style="font-size: 10pt;"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 10pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;">[1]</span></span><!--[endif]--></span></span></span></a><span style="font-size: 10pt;"> “WHAT DOES “ANASAZI” MEAN, AND WHY IS IT
CONTROVERSIAL?” Indian Pueblo Cultural Center, accessed August 11, 2023,
https://indianpueblo.org/what-does-anasazi-mean-and-why-is-it-controversial/#:~:text=The%20term%20is%20Navajo%20in,%E2%80%9D%20or%20%E2%80%9CAncestral%20Puebloan.%E2%80%9D.<o:p></o:p></span></p>
</div>
<div id="ftn2" style="mso-element: footnote;">
<p class="MsoFootnoteText"><a href="file:///C:/Users/jeffr/OneDrive/Desktop/To%20Be%20or%20Not%20to%20Be.%20Brahman%20or%20Abrahman%20%20or%20%20The%20World%20Turned%20Upside-Down%20+%20Appendix.docx#_ftnref2" name="_ftn2" style="mso-footnote-id: ftn2;" title=""><span class="MsoFootnoteReference"><span style="font-size: 10pt;"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 10pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;">[2]</span></span><!--[endif]--></span></span></span></a><span style="font-size: 10pt;"> Cologne Digital Sanskrit Lexicon (from
Monier-Williams' 'Sanskrit-English Dictionary'), s.v. “anazaya,” accessed June
10, 2023,
https://www.sanskrit-lexicon.uni-koeln.de/scans/MWScan/tamil/index.html.<o:p></o:p></span></p>
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<div id="ftn3" style="mso-element: footnote;">
<p class="MsoFootnoteText"><a href="file:///C:/Users/jeffr/OneDrive/Desktop/To%20Be%20or%20Not%20to%20Be.%20Brahman%20or%20Abrahman%20%20or%20%20The%20World%20Turned%20Upside-Down%20+%20Appendix.docx#_ftnref3" name="_ftn3" style="mso-footnote-id: ftn3;" title=""><span class="MsoFootnoteReference"><span style="font-size: 10pt;"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 10pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;">[3]</span></span><!--[endif]--></span></span></span></a><span style="font-size: 10pt;"><span style="mso-spacerun: yes;"> </span><a name="_Hlk144037901">Cologne Digital Sanskrit Lexicon (from Monier-Williams'
'Sanskrit-English Dictionary'), s.v. “ki,” accessed June 10, 2023,
https://www.sanskrit-lexicon.uni-koeln.de/scans/MWScan/tamil/index.html.<o:p></o:p></a></span></p>
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<div id="ftn4" style="mso-element: footnote;">
<p class="MsoFootnoteText"><a href="file:///C:/Users/jeffr/OneDrive/Desktop/To%20Be%20or%20Not%20to%20Be.%20Brahman%20or%20Abrahman%20%20or%20%20The%20World%20Turned%20Upside-Down%20+%20Appendix.docx#_ftnref4" name="_ftn4" style="mso-footnote-id: ftn4;" title=""><span class="MsoFootnoteReference"><span style="font-size: 10pt;"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 10pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;">[4]</span></span><!--[endif]--></span></span></span></a><span style="font-size: 10pt;"><span style="mso-spacerun: yes;"> </span><a name="_Hlk144206973">Cologne Digital Sanskrit Lexicon (from Monier-Williams'
'Sanskrit-English Dictionary'), s.v. “va,” accessed June 10, 2023,
https://www.sanskrit-lexicon.uni-koeln.de/scans/MWScan/tamil/index.html.<o:p></o:p></a></span></p>
</div>
<div id="ftn5" style="mso-element: footnote;">
<p class="MsoFootnoteText"><a href="file:///C:/Users/jeffr/OneDrive/Desktop/To%20Be%20or%20Not%20to%20Be.%20Brahman%20or%20Abrahman%20%20or%20%20The%20World%20Turned%20Upside-Down%20+%20Appendix.docx#_ftnref5" name="_ftn5" style="mso-footnote-id: ftn5;" title=""><span class="MsoFootnoteReference"><span style="font-size: 10pt;"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 10pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;">[5]</span></span><!--[endif]--></span></span></span></a><span style="font-size: 10pt;"> Cologne Digital Sanskrit Lexicon (from
Monier-Williams' 'Sanskrit-English Dictionary'), s.v. “anu,” accessed August
27, 2023,
https://www.sanskrit-lexicon.uni-koeln.de/scans/MWScan/tamil/index.html.<o:p></o:p></span></p>
</div>
<div id="ftn6" style="mso-element: footnote;">
<p class="MsoFootnoteText"><a href="file:///C:/Users/jeffr/OneDrive/Desktop/To%20Be%20or%20Not%20to%20Be.%20Brahman%20or%20Abrahman%20%20or%20%20The%20World%20Turned%20Upside-Down%20+%20Appendix.docx#_ftnref6" name="_ftn6" style="mso-footnote-id: ftn6;" title=""><span class="MsoFootnoteReference"><span style="font-size: 10pt;"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 10pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;">[6]</span></span><!--[endif]--></span></span></span></a><span style="font-size: 10pt;"> Cologne Digital Sanskrit Lexicon (from
Monier-Williams' 'Sanskrit-English Dictionary'), s.v. “maricopa,” accessed
August 29, 2023,
https://www.sanskrit-lexicon.uni-koeln.de/scans/MWScan/tamil/index.html<o:p></o:p></span></p>
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<p class="MsoFootnoteText"><a href="file:///C:/Users/jeffr/OneDrive/Desktop/To%20Be%20or%20Not%20to%20Be.%20Brahman%20or%20Abrahman%20%20or%20%20The%20World%20Turned%20Upside-Down%20+%20Appendix.docx#_ftnref7" name="_ftn7" style="mso-footnote-id: ftn7;" title=""><span class="MsoFootnoteReference"><span style="font-size: 10pt;"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 10pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;">[7]</span></span><!--[endif]--></span></span></span></a><span style="font-size: 10pt;"> “Vocabulary in Native American Languages: Mojave
Words,” Native Languages of the Americas, accessed August 25, 2023,
https://www.native-languages.org/mojave_words.htm.<o:p></o:p></span></p>
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<div id="ftn8" style="mso-element: footnote;">
<p class="MsoFootnoteText"><a href="file:///C:/Users/jeffr/OneDrive/Desktop/To%20Be%20or%20Not%20to%20Be.%20Brahman%20or%20Abrahman%20%20or%20%20The%20World%20Turned%20Upside-Down%20+%20Appendix.docx#_ftnref8" name="_ftn8" style="mso-footnote-id: ftn8;" title=""><span class="MsoFootnoteReference"><span style="font-size: 10pt;"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 10pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;">[8]</span></span><!--[endif]--></span></span></span></a><span style="font-size: 10pt;"> Pamela Monro, Nellie Brown, Judith G. Crawford, “A
Mojave Dictionary,” UCLA Occasional Papers in Linguistics 10, UCLA Department
of Linguistics, PDF, accessed August 25, 2023, https://linguistics.ucla.edu/publications/opl_10.pdf<o:p></o:p></span></p>
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<div id="ftn9" style="mso-element: footnote;">
<p class="MsoFootnoteText"><a href="file:///C:/Users/jeffr/OneDrive/Desktop/To%20Be%20or%20Not%20to%20Be.%20Brahman%20or%20Abrahman%20%20or%20%20The%20World%20Turned%20Upside-Down%20+%20Appendix.docx#_ftnref9" name="_ftn9" style="mso-footnote-id: ftn9;" title=""><span class="MsoFootnoteReference"><span style="font-size: 10pt;"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 10pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;">[9]</span></span><!--[endif]--></span></span></span></a><span style="font-size: 10pt;"> “Vocabulary in Native American Languages: Quechan
(Yuma) Words,” Native Languages of the Americas, accessed August 27, 2023,
https://www.native-languages.org/quechan_words.htm.<o:p></o:p></span></p>
</div>
<div id="ftn10" style="mso-element: footnote;">
<p class="MsoFootnoteText"><a href="file:///C:/Users/jeffr/OneDrive/Desktop/To%20Be%20or%20Not%20to%20Be.%20Brahman%20or%20Abrahman%20%20or%20%20The%20World%20Turned%20Upside-Down%20+%20Appendix.docx#_ftnref10" name="_ftn10" style="mso-footnote-id: ftn10;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 12pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;">[10]</span></span><!--[endif]--></span></span></a> <span style="font-size: 10pt;">Cologne Digital Sanskrit Lexicon (from
Monier-Williams' 'Sanskrit-English Dictionary'), s.v. “ha,” accessed June 10,
2023, https://www.sanskrit-lexicon.uni-koeln.de/scans/MWScan/tamil/index.html.<o:p></o:p></span></p>
</div>
<div id="ftn11" style="mso-element: footnote;">
<p class="MsoFootnoteText"><a href="file:///C:/Users/jeffr/OneDrive/Desktop/To%20Be%20or%20Not%20to%20Be.%20Brahman%20or%20Abrahman%20%20or%20%20The%20World%20Turned%20Upside-Down%20+%20Appendix.docx#_ftnref11" name="_ftn11" style="mso-footnote-id: ftn11;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 12pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;">[11]</span></span><!--[endif]--></span></span></a> <span style="font-size: 10pt;">Cologne Digital Sanskrit Lexicon (from
Monier-Williams' 'Sanskrit-English Dictionary'), s.v. “hari,” accessed August
27, 2023,
https://www.sanskrit-lexicon.uni-koeln.de/scans/MWScan/tamil/index.html.<o:p></o:p></span></p>
</div>
<div id="ftn12" style="mso-element: footnote;">
<p class="MsoFootnoteText"><a href="file:///C:/Users/jeffr/OneDrive/Desktop/To%20Be%20or%20Not%20to%20Be.%20Brahman%20or%20Abrahman%20%20or%20%20The%20World%20Turned%20Upside-Down%20+%20Appendix.docx#_ftnref12" name="_ftn12" style="mso-footnote-id: ftn12;" title=""><span class="MsoFootnoteReference"><span style="font-size: 10pt;"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 10pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;">[12]</span></span><!--[endif]--></span></span></span></a><span style="font-size: 10pt;"><span style="mso-spacerun: yes;"> </span>Wisdom
Library Search the Database: Glossary, Wisdom Library Peace-Love-Dharma, s.v.
“vasu,” accessed August 25, 2023, https://www.wisdomlib.org/definition/vasu.<o:p></o:p></span></p>
</div>
<div id="ftn13" style="mso-element: footnote;">
<p class="MsoFootnoteText"><a href="file:///C:/Users/jeffr/OneDrive/Desktop/To%20Be%20or%20Not%20to%20Be.%20Brahman%20or%20Abrahman%20%20or%20%20The%20World%20Turned%20Upside-Down%20+%20Appendix.docx#_ftnref13" name="_ftn13" style="mso-footnote-id: ftn13;" title=""><span class="MsoFootnoteReference"><span style="font-size: 10pt;"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 10pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;">[13]</span></span><!--[endif]--></span></span></span></a><span style="font-size: 10pt;"> Ibid.<o:p></o:p></span></p>
</div>
<div id="ftn14" style="mso-element: footnote;">
<p class="MsoFootnoteText"><a href="file:///C:/Users/jeffr/OneDrive/Desktop/To%20Be%20or%20Not%20to%20Be.%20Brahman%20or%20Abrahman%20%20or%20%20The%20World%20Turned%20Upside-Down%20+%20Appendix.docx#_ftnref14" name="_ftn14" style="mso-footnote-id: ftn14;" title=""><span class="MsoFootnoteReference"><span style="font-size: 10pt;"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 10pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;">[14]</span></span><!--[endif]--></span></span></span></a><span style="font-size: 10pt;"> <a name="_Hlk144039806">Cologne Digital Sanskrit
Lexicon (from Monier-Williams' 'Sanskrit-English Dictionary'), s.v. “vasu,”
accessed June 10, 2023,
https://www.sanskrit-lexicon.uni-koeln.de/scans/MWScan/tamil/index.html.<o:p></o:p></a></span></p>
</div>
<div id="ftn15" style="mso-element: footnote;">
<p class="MsoFootnoteText"><a href="file:///C:/Users/jeffr/OneDrive/Desktop/To%20Be%20or%20Not%20to%20Be.%20Brahman%20or%20Abrahman%20%20or%20%20The%20World%20Turned%20Upside-Down%20+%20Appendix.docx#_ftnref15" name="_ftn15" style="mso-footnote-id: ftn15;" title=""><span class="MsoFootnoteReference"><span style="font-size: 10pt;"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 10pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;">[15]</span></span><!--[endif]--></span></span></span></a><span style="font-size: 10pt;"> Cologne Digital Sanskrit Lexicon (from
Monier-Williams' 'Sanskrit-English Dictionary'), s.v. “hava,” accessed August
27, 2023, https://www.sanskrit-lexicon.uni-koeln.de/scans/MWScan/tamil/index.html.<o:p></o:p></span></p>
</div>
<div id="ftn16" style="mso-element: footnote;">
<p class="MsoFootnoteText"><a name="_Hlk144214757"></a><a href="file:///C:/Users/jeffr/OneDrive/Desktop/To%20Be%20or%20Not%20to%20Be.%20Brahman%20or%20Abrahman%20%20or%20%20The%20World%20Turned%20Upside-Down%20+%20Appendix.docx#_ftnref16" name="_ftn16" style="mso-footnote-id: ftn16;" title=""><span style="mso-bookmark: _Hlk144214757;"><span class="MsoFootnoteReference"><span style="font-size: 10pt;"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 10pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;">[16]</span></span><!--[endif]--></span></span></span></span></a><span style="mso-bookmark: _Hlk144214757;"><span style="font-size: 10pt;"> Cologne
Digital Sanskrit Lexicon (from Monier-Williams' 'Sanskrit-English Dictionary'),
s.v. “supayas,” accessed August 27, 2023,
https://www.sanskrit-lexicon.uni-koeln.de/scans/MWScan/tamil/index.html..<o:p></o:p></span></span></p>
</div>
<div id="ftn17" style="mso-element: footnote;">
<p class="MsoFootnoteText"><a href="file:///C:/Users/jeffr/OneDrive/Desktop/To%20Be%20or%20Not%20to%20Be.%20Brahman%20or%20Abrahman%20%20or%20%20The%20World%20Turned%20Upside-Down%20+%20Appendix.docx#_ftnref17" name="_ftn17" style="mso-footnote-id: ftn17;" title=""><span class="MsoFootnoteReference"><span style="font-size: 10pt;"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 10pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;">[17]</span></span><!--[endif]--></span></span></span></a><span style="font-size: 10pt;"> Ibid.<o:p></o:p></span></p>
</div>
<div id="ftn18" style="mso-element: footnote;">
<p class="MsoFootnoteText"><a href="file:///C:/Users/jeffr/OneDrive/Desktop/To%20Be%20or%20Not%20to%20Be.%20Brahman%20or%20Abrahman%20%20or%20%20The%20World%20Turned%20Upside-Down%20+%20Appendix.docx#_ftnref18" name="_ftn18" style="mso-footnote-id: ftn18;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 12pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;">[18]</span></span><!--[endif]--></span></span></a> <o:p></o:p></p>
</div>
<div id="ftn19" style="mso-element: footnote;">
<p class="MsoFootnoteText"><a href="file:///C:/Users/jeffr/OneDrive/Desktop/To%20Be%20or%20Not%20to%20Be.%20Brahman%20or%20Abrahman%20%20or%20%20The%20World%20Turned%20Upside-Down%20+%20Appendix.docx#_ftnref19" name="_ftn19" style="mso-footnote-id: ftn19;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 12pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;">[19]</span></span><!--[endif]--></span></span></a> <o:p></o:p></p>
</div>
<div id="ftn20" style="mso-element: footnote;">
<p class="MsoFootnoteText"><a href="file:///C:/Users/jeffr/OneDrive/Desktop/To%20Be%20or%20Not%20to%20Be.%20Brahman%20or%20Abrahman%20%20or%20%20The%20World%20Turned%20Upside-Down%20+%20Appendix.docx#_ftnref20" name="_ftn20" style="mso-footnote-id: ftn20;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 12pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;">[20]</span></span><!--[endif]--></span></span></a> <o:p></o:p></p>
</div>
<div id="ftn21" style="mso-element: footnote;">
<p class="MsoFootnoteText"><a href="file:///C:/Users/jeffr/OneDrive/Desktop/To%20Be%20or%20Not%20to%20Be.%20Brahman%20or%20Abrahman%20%20or%20%20The%20World%20Turned%20Upside-Down%20+%20Appendix.docx#_ftnref21" name="_ftn21" style="mso-footnote-id: ftn21;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 12pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;">[21]</span></span><!--[endif]--></span></span></a> <o:p></o:p></p>
</div>
<div id="ftn22" style="mso-element: footnote;">
<p class="MsoFootnoteText"><a href="file:///C:/Users/jeffr/OneDrive/Desktop/To%20Be%20or%20Not%20to%20Be.%20Brahman%20or%20Abrahman%20%20or%20%20The%20World%20Turned%20Upside-Down%20+%20Appendix.docx#_ftnref22" name="_ftn22" style="mso-footnote-id: ftn22;" title=""><span class="MsoFootnoteReference"><span style="font-size: 10pt;"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 10pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;">[22]</span></span><!--[endif]--></span></span></span></a><span style="font-size: 10pt;"> Donald B. Lawrence, Makarand Jawadekar, “Some
Aboriginal Minnesota Names Borrowed From Sanskrit and Japanese,” Journal of the
Minnesota Academy of Science, Volume 45, Number 2, Article 6, 1979, accessed
August 11, 2023, https://digitalcommons.morris.umn.edu/cgi/viewcontent.cgi?article=1635&context=jmas.<o:p></o:p></span></p>
</div>
<div id="ftn23" style="mso-element: footnote;">
<p class="MsoFootnoteText"><a href="file:///C:/Users/jeffr/OneDrive/Desktop/To%20Be%20or%20Not%20to%20Be.%20Brahman%20or%20Abrahman%20%20or%20%20The%20World%20Turned%20Upside-Down%20+%20Appendix.docx#_ftnref23" name="_ftn23" style="mso-footnote-id: ftn23;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 12pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;">[23]</span></span><!--[endif]--></span></span></a> <o:p></o:p></p>
</div>
<div id="ftn24" style="mso-element: footnote;">
<p class="MsoFootnoteText"><a href="file:///C:/Users/jeffr/OneDrive/Desktop/To%20Be%20or%20Not%20to%20Be.%20Brahman%20or%20Abrahman%20%20or%20%20The%20World%20Turned%20Upside-Down%20+%20Appendix.docx#_ftnref24" name="_ftn24" style="mso-footnote-id: ftn24;" title=""><span class="MsoFootnoteReference"><span style="font-size: 10pt;"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 10pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;">[24]</span></span><!--[endif]--></span></span></span></a><span style="font-size: 10pt;"> Cologne Digital Sanskrit Lexicon (from
Monier-Williams' 'Sanskrit-English Dictionary'), s.v. “maki,” accessed June 10,
2023, https://www.sanskrit-lexicon.uni-koeln.de/scans/MWScan/tamil/index.html.<o:p></o:p></span></p>
</div>
<div id="ftn25" style="mso-element: footnote;">
<p class="MsoFootnoteText"><a href="file:///C:/Users/jeffr/OneDrive/Desktop/To%20Be%20or%20Not%20to%20Be.%20Brahman%20or%20Abrahman%20%20or%20%20The%20World%20Turned%20Upside-Down%20+%20Appendix.docx#_ftnref25" name="_ftn25" style="mso-footnote-id: ftn25;" title=""><span class="MsoFootnoteReference"><span style="font-size: 10pt;"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 10pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;">[25]</span></span><!--[endif]--></span></span></span></a><span style="font-size: 10pt;"> Ibid.<o:p></o:p></span></p>
</div>
<div id="ftn26" style="mso-element: footnote;">
<p class="MsoFootnoteText"><a href="file:///C:/Users/jeffr/OneDrive/Desktop/To%20Be%20or%20Not%20to%20Be.%20Brahman%20or%20Abrahman%20%20or%20%20The%20World%20Turned%20Upside-Down%20+%20Appendix.docx#_ftnref26" name="_ftn26" style="mso-footnote-id: ftn26;" title=""><span class="MsoFootnoteReference"><span style="font-size: 10pt;"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 10pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;">[26]</span></span><!--[endif]--></span></span></span></a><span style="font-size: 10pt;"> Ibid.<o:p></o:p></span></p>
</div>
<div id="ftn27" style="mso-element: footnote;">
<p class="MsoFootnoteText"><a href="file:///C:/Users/jeffr/OneDrive/Desktop/To%20Be%20or%20Not%20to%20Be.%20Brahman%20or%20Abrahman%20%20or%20%20The%20World%20Turned%20Upside-Down%20+%20Appendix.docx#_ftnref27" name="_ftn27" style="mso-footnote-id: ftn27;" title=""><span class="MsoFootnoteReference"><span style="font-size: 10pt;"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 10pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;">[27]</span></span><!--[endif]--></span></span></span></a><span style="font-size: 10pt;"> Ibid.<o:p></o:p></span></p>
</div>
<div id="ftn28" style="mso-element: footnote;">
<p class="MsoFootnoteText"><a href="file:///C:/Users/jeffr/OneDrive/Desktop/To%20Be%20or%20Not%20to%20Be.%20Brahman%20or%20Abrahman%20%20or%20%20The%20World%20Turned%20Upside-Down%20+%20Appendix.docx#_ftnref28" name="_ftn28" style="mso-footnote-id: ftn28;" title=""><span class="MsoFootnoteReference"><span style="font-size: 10pt;"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 10pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;">[28]</span></span><!--[endif]--></span></span></span></a><span style="font-size: 10pt;"> Ibid.<o:p></o:p></span></p>
</div>
<div id="ftn29" style="mso-element: footnote;">
<p class="MsoFootnoteText"><a href="file:///C:/Users/jeffr/OneDrive/Desktop/To%20Be%20or%20Not%20to%20Be.%20Brahman%20or%20Abrahman%20%20or%20%20The%20World%20Turned%20Upside-Down%20+%20Appendix.docx#_ftnref29" name="_ftn29" style="mso-footnote-id: ftn29;" title=""><span class="MsoFootnoteReference"><span style="font-size: 10pt;"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 10pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;">[29]</span></span><!--[endif]--></span></span></span></a><span style="font-size: 10pt;"> Ibid.<o:p></o:p></span></p>
</div>
<div id="ftn30" style="mso-element: footnote;">
<p class="MsoFootnoteText"><a href="file:///C:/Users/jeffr/OneDrive/Desktop/To%20Be%20or%20Not%20to%20Be.%20Brahman%20or%20Abrahman%20%20or%20%20The%20World%20Turned%20Upside-Down%20+%20Appendix.docx#_ftnref30" name="_ftn30" style="mso-footnote-id: ftn30;" title=""><span class="MsoFootnoteReference"><span style="font-size: 10pt;"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 10pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;">[30]</span></span><!--[endif]--></span></span></span></a><span style="font-size: 10pt;"> “We are on Dakota homelands,” Friends of the
Mississippi River, accessed August 12, 2023,
https://fmr.org/where-we-work#:~:text=Wakp%C3%A1%20Th%C3%A1%C5%8Bka%20or%20Haha%20Wakpa,of%20these%20lands%20and%20waters.<o:p></o:p></span></p>
</div>
<div id="ftn31" style="mso-element: footnote;">
<p class="MsoFootnoteText"><a href="file:///C:/Users/jeffr/OneDrive/Desktop/To%20Be%20or%20Not%20to%20Be.%20Brahman%20or%20Abrahman%20%20or%20%20The%20World%20Turned%20Upside-Down%20+%20Appendix.docx#_ftnref31" name="_ftn31" style="mso-footnote-id: ftn31;" title=""><span class="MsoFootnoteReference"><span style="font-size: 10pt;"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 10pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;">[31]</span></span><!--[endif]--></span></span></span></a><span style="font-size: 10pt;"> “Wakpa,” Public Art Saint Paul, September 30, 2022,
https://publicartstpaul.org/wakpa-definition/#:~:text=Wakpa.,filling%2C%20sounds%20of%20water%20falling.<o:p></o:p></span></p>
</div>
<div id="ftn32" style="mso-element: footnote;">
<p class="MsoFootnoteText"><a href="file:///C:/Users/jeffr/OneDrive/Desktop/To%20Be%20or%20Not%20to%20Be.%20Brahman%20or%20Abrahman%20%20or%20%20The%20World%20Turned%20Upside-Down%20+%20Appendix.docx#_ftnref32" name="_ftn32" style="mso-footnote-id: ftn32;" title=""><span class="MsoFootnoteReference"><span style="font-size: 10pt;"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 10pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;">[32]</span></span><!--[endif]--></span></span></span></a><span style="font-size: 10pt;"> “Dakota Language,” Wikipedia, accessed August 14,
2023, https://en.wikipedia.org/wiki/Dakota_language.<o:p></o:p></span></p>
</div>
<div id="ftn33" style="mso-element: footnote;">
<p class="MsoFootnoteText"><a href="file:///C:/Users/jeffr/OneDrive/Desktop/To%20Be%20or%20Not%20to%20Be.%20Brahman%20or%20Abrahman%20%20or%20%20The%20World%20Turned%20Upside-Down%20+%20Appendix.docx#_ftnref33" name="_ftn33" style="mso-footnote-id: ftn33;" title=""><span class="MsoFootnoteReference"><span style="font-size: 10pt;"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 10pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;">[33]</span></span><!--[endif]--></span></span></span></a><span style="font-size: 10pt;"> Wisdom Library Search the Database: Glossary, Wisdom
Library Peace-Love-Dharma, s.v. “vAkpradA,” accessed August 12, 2023,
https://www.wisdomlib.org/definition/sangam.<o:p></o:p></span></p>
</div>
<div id="ftn34" style="mso-element: footnote;">
<p class="MsoFootnoteText"><a href="file:///C:/Users/jeffr/OneDrive/Desktop/To%20Be%20or%20Not%20to%20Be.%20Brahman%20or%20Abrahman%20%20or%20%20The%20World%20Turned%20Upside-Down%20+%20Appendix.docx#_ftnref34" name="_ftn34" style="mso-footnote-id: ftn34;" title=""><span class="MsoFootnoteReference"><span style="font-size: 10pt;"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 10pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;">[34]</span></span><!--[endif]--></span></span></span></a><span style="font-size: 10pt;"> Wisdom Library Search the Database: Glossary, Wisdom
Library Peace-Love-Dharma, s.v. “sanga,” accessed August 12, 2023,
https://www.wisdomlib.org/definition/sangam.<o:p></o:p></span></p>
</div>
<div id="ftn35" style="mso-element: footnote;">
<p class="MsoFootnoteText"><a href="file:///C:/Users/jeffr/OneDrive/Desktop/To%20Be%20or%20Not%20to%20Be.%20Brahman%20or%20Abrahman%20%20or%20%20The%20World%20Turned%20Upside-Down%20+%20Appendix.docx#_ftnref35" name="_ftn35" style="mso-footnote-id: ftn35;" title=""><span class="MsoFootnoteReference"><span style="font-size: 10pt;"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 10pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;">[35]</span></span><!--[endif]--></span></span></span></a><span style="font-size: 10pt;"> “Ask Rufus: The origin of ‘Mississippi’,” The
Dispatch, Columbus, Mississippi, August 30, 2023,
https://cdispatch.com/opinions/ask-rufus-the-origin-of-mississippi/.<o:p></o:p></span></p>
</div>
<div id="ftn36" style="mso-element: footnote;">
<p class="MsoFootnoteText"><a href="file:///C:/Users/jeffr/OneDrive/Desktop/To%20Be%20or%20Not%20to%20Be.%20Brahman%20or%20Abrahman%20%20or%20%20The%20World%20Turned%20Upside-Down%20+%20Appendix.docx#_ftnref36" name="_ftn36" style="mso-footnote-id: ftn36;" title=""><span class="MsoFootnoteReference"><span style="font-size: 10pt;"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 10pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;">[36]</span></span><!--[endif]--></span></span></span></a><span style="font-size: 10pt;"> Ibid.<o:p></o:p></span></p>
</div>
<div id="ftn37" style="mso-element: footnote;">
<p class="MsoFootnoteText"><a href="file:///C:/Users/jeffr/OneDrive/Desktop/To%20Be%20or%20Not%20to%20Be.%20Brahman%20or%20Abrahman%20%20or%20%20The%20World%20Turned%20Upside-Down%20+%20Appendix.docx#_ftnref37" name="_ftn37" style="mso-footnote-id: ftn37;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 12pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;">[37]</span></span><!--[endif]--></span></span></a> <span style="font-size: 10pt;">Cologne Digital Sanskrit Lexicon (from
Monier-Williams' 'Sanskrit-English Dictionary'), s.v. “great,” accessed August
29, 2023,
https://www.sanskrit-lexicon.uni-koeln.de/scans/MWScan/tamil/index.html.</span><o:p></o:p></p>
</div>
<div id="ftn38" style="mso-element: footnote;">
<p class="MsoFootnoteText"><a href="file:///C:/Users/jeffr/OneDrive/Desktop/To%20Be%20or%20Not%20to%20Be.%20Brahman%20or%20Abrahman%20%20or%20%20The%20World%20Turned%20Upside-Down%20+%20Appendix.docx#_ftnref38" name="_ftn38" style="mso-footnote-id: ftn38;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 12pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;">[38]</span></span><!--[endif]--></span></span></a> <span style="font-size: 10pt;">Ibid</span>.<o:p></o:p></p>
</div>
<div id="ftn39" style="mso-element: footnote;">
<p class="MsoFootnoteText"><a href="file:///C:/Users/jeffr/OneDrive/Desktop/To%20Be%20or%20Not%20to%20Be.%20Brahman%20or%20Abrahman%20%20or%20%20The%20World%20Turned%20Upside-Down%20+%20Appendix.docx#_ftnref39" name="_ftn39" style="mso-footnote-id: ftn39;" title=""><span class="MsoFootnoteReference"><span style="font-size: 10pt;"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 10pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;">[39]</span></span><!--[endif]--></span></span></span></a><span style="font-size: 10pt;"> Cologne Digital Sanskrit Lexicon (from
Monier-Williams' 'Sanskrit-English Dictionary'), s.v. “water,” accessed August
29, 2023,
https://www.sanskrit-lexicon.uni-koeln.de/scans/MWScan/tamil/index.html.<o:p></o:p></span></p>
</div>
<div id="ftn40" style="mso-element: footnote;">
<p class="MsoFootnoteText"><a href="file:///C:/Users/jeffr/OneDrive/Desktop/To%20Be%20or%20Not%20to%20Be.%20Brahman%20or%20Abrahman%20%20or%20%20The%20World%20Turned%20Upside-Down%20+%20Appendix.docx#_ftnref40" name="_ftn40" style="mso-footnote-id: ftn40;" title=""><span class="MsoFootnoteReference"><span style="font-size: 10pt;"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 10pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;">[40]</span></span><!--[endif]--></span></span></span></a><span style="font-size: 10pt;"> Ibid.<o:p></o:p></span></p>
</div>
<div id="ftn41" style="mso-element: footnote;">
<p class="MsoFootnoteText"><a href="file:///C:/Users/jeffr/OneDrive/Desktop/To%20Be%20or%20Not%20to%20Be.%20Brahman%20or%20Abrahman%20%20or%20%20The%20World%20Turned%20Upside-Down%20+%20Appendix.docx#_ftnref41" name="_ftn41" style="mso-footnote-id: ftn41;" title=""><span class="MsoFootnoteReference"><span style="font-size: 10pt;"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 10pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;">[41]</span></span><!--[endif]--></span></span></span></a><span style="font-size: 10pt;"> Marcus Jackson, “What's in a name? Sangamon River,”
The News-Gazette, Community Media Group, June 25, 2019,
https://www.news-gazette.com/news/whats-in-a-name-sangamon-river/article_4bc5c00c-2500-5e82-8baf-1439e358d9d3.html.<o:p></o:p></span></p>
</div>
<div id="ftn42" style="mso-element: footnote;">
<p class="MsoFootnoteText"><a href="file:///C:/Users/jeffr/OneDrive/Desktop/To%20Be%20or%20Not%20to%20Be.%20Brahman%20or%20Abrahman%20%20or%20%20The%20World%20Turned%20Upside-Down%20+%20Appendix.docx#_ftnref42" name="_ftn42" style="mso-footnote-id: ftn42;" title=""><span class="MsoFootnoteReference"><span style="font-size: 10pt;"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 10pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;">[42]</span></span><!--[endif]--></span></span></span></a>
<a name="_Hlk144730653"><span style="font-size: 10pt;">Cologne Digital Sanskrit
Lexicon (from Monier-Williams' 'Sanskrit-English Dictionary'), s.v. prefix “samga,”
accessed August 29, 2023,
https://www.sanskrit-lexicon.uni-koeln.de/scans/MWScan/tamil/index.html.</span></a><span style="font-size: 10pt;"><o:p></o:p></span></p>
</div>
<div id="ftn43" style="mso-element: footnote;">
<p class="MsoFootnoteText"><a href="file:///C:/Users/jeffr/OneDrive/Desktop/To%20Be%20or%20Not%20to%20Be.%20Brahman%20or%20Abrahman%20%20or%20%20The%20World%20Turned%20Upside-Down%20+%20Appendix.docx#_ftnref43" name="_ftn43" style="mso-footnote-id: ftn43;" title=""><span class="MsoFootnoteReference"><span style="font-size: 10pt;"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 10pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;">[43]</span></span><!--[endif]--></span></span></span></a><span style="font-size: 10pt;"> Wisdom Library Search the Database: Glossary, Wisdom
Library Peace-Love-Dharma, s.v. “sanga,” accessed August 12, 2023,
https://www.wisdomlib.org/definition/sangam.<o:p></o:p></span></p>
</div>
<div id="ftn44" style="mso-element: footnote;">
<p class="MsoFootnoteText"><a href="file:///C:/Users/jeffr/OneDrive/Desktop/To%20Be%20or%20Not%20to%20Be.%20Brahman%20or%20Abrahman%20%20or%20%20The%20World%20Turned%20Upside-Down%20+%20Appendix.docx#_ftnref44" name="_ftn44" style="mso-footnote-id: ftn44;" title=""><span class="MsoFootnoteReference"><span style="font-size: 10pt;"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 10pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;">[44]</span></span><!--[endif]--></span></span></span></a><span style="font-size: 10pt;"> Wisdom Library Search the Database: Glossary, Wisdom
Library Peace-Love-Dharma, s.v. “sanga,” accessed August 12, 2023,
https://www.wisdomlib.org/definition/sangam.<o:p></o:p></span></p>
</div>
<div id="ftn45" style="mso-element: footnote;">
<p class="MsoFootnoteText"><a href="file:///C:/Users/jeffr/OneDrive/Desktop/To%20Be%20or%20Not%20to%20Be.%20Brahman%20or%20Abrahman%20%20or%20%20The%20World%20Turned%20Upside-Down%20+%20Appendix.docx#_ftnref45" name="_ftn45" style="mso-footnote-id: ftn45;" title=""><span class="MsoFootnoteReference"><span style="font-size: 10pt;"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 10pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;">[45]</span></span><!--[endif]--></span></span></span></a><span style="font-size: 10pt;"> William Ascarza, “Mine Tales: Baboquivari Mountains
not far from Tucson yielded gold and silver,” Arizona Daily Star, May 14, 2018,
Updated May 10, 2019, https://tucson.com/news/local/mine-tales-baboquivari-mountains-not-far-from-tucson-yielded-gold-and-silver/article_09df29a1-f219-533d-8ffd-96fce71a407d.html.<o:p></o:p></span></p>
</div>
<div id="ftn46" style="mso-element: footnote;">
<p class="MsoFootnoteText"><a href="file:///C:/Users/jeffr/OneDrive/Desktop/To%20Be%20or%20Not%20to%20Be.%20Brahman%20or%20Abrahman%20%20or%20%20The%20World%20Turned%20Upside-Down%20+%20Appendix.docx#_ftnref46" name="_ftn46" style="mso-footnote-id: ftn46;" title=""><span class="MsoFootnoteReference"><span style="font-size: 10pt;"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 10pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;">[46]</span></span><!--[endif]--></span></span></span></a><span style="font-size: 10pt;"> Ibid.</span><o:p></o:p></p>
</div>
<div id="ftn47" style="mso-element: footnote;">
<p class="MsoFootnoteText"><a href="file:///C:/Users/jeffr/OneDrive/Desktop/To%20Be%20or%20Not%20to%20Be.%20Brahman%20or%20Abrahman%20%20or%20%20The%20World%20Turned%20Upside-Down%20+%20Appendix.docx#_ftnref47" name="_ftn47" style="mso-footnote-id: ftn47;" title=""><span class="MsoFootnoteReference"><span style="font-size: 10pt;"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 10pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;">[47]</span></span><!--[endif]--></span></span></span></a><span style="font-size: 10pt;"> “WHERE DOES THE WORD NIAGARA COME FROM?” Niagara
Falls Canada, September 27, 2018,
https://www.niagarafallstourism.com/blog/where-does-the-word-niagara-come-from/.<o:p></o:p></span></p>
</div>
<div id="ftn48" style="mso-element: footnote;">
<p class="MsoFootnoteText"><a href="file:///C:/Users/jeffr/OneDrive/Desktop/To%20Be%20or%20Not%20to%20Be.%20Brahman%20or%20Abrahman%20%20or%20%20The%20World%20Turned%20Upside-Down%20+%20Appendix.docx#_ftnref48" name="_ftn48" style="mso-footnote-id: ftn48;" title=""><span class="MsoFootnoteReference"><span style="font-size: 10pt;"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 10pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;">[48]</span></span><!--[endif]--></span></span></span></a><span style="font-size: 10pt;"> <o:p></o:p></span></p>
</div>
<div id="ftn49" style="mso-element: footnote;">
<p class="MsoFootnoteText"><a href="file:///C:/Users/jeffr/OneDrive/Desktop/To%20Be%20or%20Not%20to%20Be.%20Brahman%20or%20Abrahman%20%20or%20%20The%20World%20Turned%20Upside-Down%20+%20Appendix.docx#_ftnref49" name="_ftn49" style="mso-footnote-id: ftn49;" title=""><span class="MsoFootnoteReference"><span style="font-size: 10pt;"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 10pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;">[49]</span></span><!--[endif]--></span></span></span></a><span style="font-size: 10pt;"> Richard B. Applegate, “Chumash Place Names,” The
Journal of California Anthropology, 1(2), University of California Merced,
December 1, 1974, https://escholarship.org/uc/item/3s34f5ss<o:p></o:p></span></p>
</div>
<div id="ftn50" style="mso-element: footnote;">
<p class="MsoFootnoteText"><a href="file:///C:/Users/jeffr/OneDrive/Desktop/To%20Be%20or%20Not%20to%20Be.%20Brahman%20or%20Abrahman%20%20or%20%20The%20World%20Turned%20Upside-Down%20+%20Appendix.docx#_ftnref50" name="_ftn50" style="mso-footnote-id: ftn50;" title=""><span class="MsoFootnoteReference"><span style="font-size: 10pt;"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 10pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;">[50]</span></span><!--[endif]--></span></span></span></a><span style="font-size: 10pt;"> <o:p></o:p></span></p>
</div>
<div id="ftn51" style="mso-element: footnote;">
<p class="MsoFootnoteText"><a href="file:///C:/Users/jeffr/OneDrive/Desktop/To%20Be%20or%20Not%20to%20Be.%20Brahman%20or%20Abrahman%20%20or%20%20The%20World%20Turned%20Upside-Down%20+%20Appendix.docx#_ftnref51" name="_ftn51" style="mso-footnote-id: ftn51;" title=""><span class="MsoFootnoteReference"><span style="font-size: 10pt;"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 10pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;">[51]</span></span><!--[endif]--></span></span></span></a><span style="font-size: 10pt;"> A. L. Kroeber, “California Placenames of Indian
Origin,” University of California Publications in American Archaeology and
Ethnology, June 15, 1916, accessed September 13, 2023, https://www.dotycoyote.com/pdfs/sources/kroeber_california_place_names.pdf.<o:p></o:p></span></p>
</div>
<div id="ftn52" style="mso-element: footnote;">
<p class="MsoFootnoteText"><a href="file:///C:/Users/jeffr/OneDrive/Desktop/To%20Be%20or%20Not%20to%20Be.%20Brahman%20or%20Abrahman%20%20or%20%20The%20World%20Turned%20Upside-Down%20+%20Appendix.docx#_ftnref52" name="_ftn52" style="mso-footnote-id: ftn52;" title=""><span class="MsoFootnoteReference"><span style="font-size: 10pt;"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 10pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;">[52]</span></span><!--[endif]--></span></span></span></a><span style="font-size: 10pt;"> Rober Schwemmer, “Chumash Midden, Channel Island
National Park,” National Parks Service, accessed September 15, 2023, https://www.nps.gov/places/000/chumash-midden.htm#:~:text=The%20name%20Anacapa%20comes%20from,Pathways%20Lead%20the%20Chumash%20Home.<o:p></o:p></span></p>
</div>
<div id="ftn53" style="mso-element: footnote;">
<p class="MsoFootnoteText"><a href="file:///C:/Users/jeffr/OneDrive/Desktop/To%20Be%20or%20Not%20to%20Be.%20Brahman%20or%20Abrahman%20%20or%20%20The%20World%20Turned%20Upside-Down%20+%20Appendix.docx#_ftnref53" name="_ftn53" style="mso-footnote-id: ftn53;" title=""><span class="MsoFootnoteReference"><span style="font-size: 10pt;"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 10pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;">[53]</span></span><!--[endif]--></span></span></span></a><span style="font-size: 10pt;"> “Marin County,” Marin Association of Realtors,
accessed September 10, 2023, https://marincountyrealtors.com/index.php?submenu=MarinCounty&src=gendocs&ref=MarinCounty&category=OurCommunity#:~:text=Marin%20County%20was%20named%20after,branch%20of%20the%20Coast%20Miwok.<o:p></o:p></span></p>
</div>
<div id="ftn54" style="mso-element: footnote;">
<p class="MsoFootnoteText"><a href="file:///C:/Users/jeffr/OneDrive/Desktop/To%20Be%20or%20Not%20to%20Be.%20Brahman%20or%20Abrahman%20%20or%20%20The%20World%20Turned%20Upside-Down%20+%20Appendix.docx#_ftnref54" name="_ftn54" style="mso-footnote-id: ftn54;" title=""><span class="MsoFootnoteReference"><span style="font-size: 10pt;"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 10pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;">[54]</span></span><!--[endif]--></span></span></span></a><span style="font-size: 10pt;"> Jim Wood, “Origins of the Name of Marin County,”
Marin Magazine, February 13, 2018,
https://marinmagazine.com/arts-events/things-to-do/origins-of-the-name-of-marin-county/.</span><o:p></o:p></p>
</div>
<div id="ftn55" style="mso-element: footnote;">
<p class="MsoFootnoteText"><a href="file:///C:/Users/jeffr/OneDrive/Desktop/To%20Be%20or%20Not%20to%20Be.%20Brahman%20or%20Abrahman%20%20or%20%20The%20World%20Turned%20Upside-Down%20+%20Appendix.docx#_ftnref55" name="_ftn55" style="mso-footnote-id: ftn55;" title=""><span class="MsoFootnoteReference"><span style="font-size: 10pt;"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 10pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;">[55]</span></span><!--[endif]--></span></span></span></a><span style="font-size: 10pt;"> “Havana General Information,” The Havana Grid,
accessed September 12, 2023, https://havanagrid.com/et/info.<o:p></o:p></span></p>
</div>
<div id="ftn56" style="mso-element: footnote;">
<p class="MsoFootnoteText"><a href="file:///C:/Users/jeffr/OneDrive/Desktop/To%20Be%20or%20Not%20to%20Be.%20Brahman%20or%20Abrahman%20%20or%20%20The%20World%20Turned%20Upside-Down%20+%20Appendix.docx#_ftnref56" name="_ftn56" style="mso-footnote-id: ftn56;" title=""><span class="MsoFootnoteReference"><span style="font-size: 10pt;"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 10pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;">[56]</span></span><!--[endif]--></span></span></span></a><span style="font-size: 10pt;"> Emma Carole Paradis and Kimberly Carole,
“Understanding the Havana Name Meaning A Comprehensive Guide,” Impeccable Nest,
accessed September 12, 2023,
https://impeccablenestdesign.com/name-meaning/understanding-the-havana-name-meaning-a-comprehensive-guide/.<o:p></o:p></span></p>
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<div id="ftn57" style="mso-element: footnote;">
<p class="MsoFootnoteText"><a href="file:///C:/Users/jeffr/OneDrive/Desktop/To%20Be%20or%20Not%20to%20Be.%20Brahman%20or%20Abrahman%20%20or%20%20The%20World%20Turned%20Upside-Down%20+%20Appendix.docx#_ftnref57" name="_ftn57" style="mso-footnote-id: ftn57;" title=""><span class="MsoFootnoteReference"><span style="font-size: 10pt;"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 10pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;">[57]</span></span><!--[endif]--></span></span></span></a><span style="font-size: 10pt;"> Ibid.<o:p></o:p></span></p>
</div>
<div id="ftn58" style="mso-element: footnote;">
<p class="MsoFootnoteText"><a href="file:///C:/Users/jeffr/OneDrive/Desktop/To%20Be%20or%20Not%20to%20Be.%20Brahman%20or%20Abrahman%20%20or%20%20The%20World%20Turned%20Upside-Down%20+%20Appendix.docx#_ftnref58" name="_ftn58" style="mso-footnote-id: ftn58;" title=""><span class="MsoFootnoteReference"><span style="font-size: 10pt;"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 10pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;">[58]</span></span><!--[endif]--></span></span></span></a><span style="font-size: 10pt;"> <a name="_Hlk144217014">Cologne Digital Sanskrit
Lexicon (from Monier-Williams' 'Sanskrit-English Dictionary'), s.v. “yama,”
accessed August 29, 2023,
https://www.sanskrit-lexicon.uni-koeln.de/scans/MWScan/tamil/index.html</a>.<o:p></o:p></span></p>
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<div id="ftn59" style="mso-element: footnote;">
<p class="MsoFootnoteText"><a href="file:///C:/Users/jeffr/OneDrive/Desktop/To%20Be%20or%20Not%20to%20Be.%20Brahman%20or%20Abrahman%20%20or%20%20The%20World%20Turned%20Upside-Down%20+%20Appendix.docx#_ftnref59" name="_ftn59" style="mso-footnote-id: ftn59;" title=""><span class="MsoFootnoteReference"><span style="font-size: 10pt;"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 10pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;">[59]</span></span><!--[endif]--></span></span></span></a><span style="font-size: 10pt;"> <a name="_Hlk144294546">Cologne Digital Sanskrit
Lexicon (from Monier-Williams' 'Sanskrit-English Dictionary'), s.v. “yamuna,”
accessed August 29, 2023,
https://www.sanskrit-lexicon.uni-koeln.de/scans/MWScan/tamil/index.html.<o:p></o:p></a></span></p>
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<div id="ftn60" style="mso-element: footnote;">
<p class="MsoFootnoteText"><a href="file:///C:/Users/jeffr/OneDrive/Desktop/To%20Be%20or%20Not%20to%20Be.%20Brahman%20or%20Abrahman%20%20or%20%20The%20World%20Turned%20Upside-Down%20+%20Appendix.docx#_ftnref60" name="_ftn60" style="mso-footnote-id: ftn60;" title=""><span class="MsoFootnoteReference"><span style="font-size: 10pt;"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 10pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;">[60]</span></span><!--[endif]--></span></span></span></a><span style="font-size: 10pt;"> “Quechan Language,” Wikipedia, last edited June 5,
2023, accessed August 29, 2023,
https://en.wikipedia.org/wiki/Quechan_language#:~:text=Quechan%20belongs%20to%20the%20River,both%20the%20elderly%20and%20young.<o:p></o:p></span></p>
</div>
<div id="ftn61" style="mso-element: footnote;">
<p class="MsoFootnoteText"><a href="file:///C:/Users/jeffr/OneDrive/Desktop/To%20Be%20or%20Not%20to%20Be.%20Brahman%20or%20Abrahman%20%20or%20%20The%20World%20Turned%20Upside-Down%20+%20Appendix.docx#_ftnref61" name="_ftn61" style="mso-footnote-id: ftn61;" title=""><span class="MsoFootnoteReference"><span style="font-size: 10pt;"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 10pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;">[61]</span></span><!--[endif]--></span></span></span></a><span style="font-size: 10pt;"> Cologne Digital Sanskrit Lexicon (from
Monier-Williams' 'Sanskrit-English Dictionary'), s.v. suffix “pai,” accessed
August 29, 2023,
https://www.sanskrit-lexicon.uni-koeln.de/scans/MWScan/tamil/index.html.<o:p></o:p></span></p>
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<div id="ftn62" style="mso-element: footnote;">
<p class="MsoFootnoteText"><a href="file:///C:/Users/jeffr/OneDrive/Desktop/To%20Be%20or%20Not%20to%20Be.%20Brahman%20or%20Abrahman%20%20or%20%20The%20World%20Turned%20Upside-Down%20+%20Appendix.docx#_ftnref62" name="_ftn62" style="mso-footnote-id: ftn62;" title=""><span class="MsoFootnoteReference"><span style="font-size: 10pt;"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 10pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;">[62]</span></span><!--[endif]--></span></span></span></a><span style="font-size: 10pt;"> Cologne Digital Sanskrit Lexicon (from
Monier-Williams' 'Sanskrit-English Dictionary'), s.v. prefix “pay,” accessed
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https://www.sanskrit-lexicon.uni-koeln.de/scans/MWScan/tamil/index.html.<o:p></o:p></span></p>
</div>
<div id="ftn63" style="mso-element: footnote;">
<p class="MsoFootnoteText"><a href="file:///C:/Users/jeffr/OneDrive/Desktop/To%20Be%20or%20Not%20to%20Be.%20Brahman%20or%20Abrahman%20%20or%20%20The%20World%20Turned%20Upside-Down%20+%20Appendix.docx#_ftnref63" name="_ftn63" style="mso-footnote-id: ftn63;" title=""><span class="MsoFootnoteReference"><span style="font-size: 10pt;"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 10pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;">[63]</span></span><!--[endif]--></span></span></span></a><span style="font-size: 10pt;"> Cologne Digital Sanskrit Lexicon (from
Monier-Williams' 'Sanskrit-English Dictionary'), s.v. prefix “kala,” accessed
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https://www.sanskrit-lexicon.uni-koeln.de/scans/MWScan/tamil/index.html.<o:p></o:p></span></p>
</div>
<div id="ftn64" style="mso-element: footnote;">
<p class="MsoFootnoteText"><a href="file:///C:/Users/jeffr/OneDrive/Desktop/To%20Be%20or%20Not%20to%20Be.%20Brahman%20or%20Abrahman%20%20or%20%20The%20World%20Turned%20Upside-Down%20+%20Appendix.docx#_ftnref64" name="_ftn64" style="mso-footnote-id: ftn64;" title=""><span class="MsoFootnoteReference"><span style="font-size: 10pt;"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 10pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;">[64]</span></span><!--[endif]--></span></span></span></a><span style="font-size: 10pt;"> Ibid.<o:p></o:p></span></p>
</div>
<div id="ftn65" style="mso-element: footnote;">
<p class="MsoFootnoteText"><a href="file:///C:/Users/jeffr/OneDrive/Desktop/To%20Be%20or%20Not%20to%20Be.%20Brahman%20or%20Abrahman%20%20or%20%20The%20World%20Turned%20Upside-Down%20+%20Appendix.docx#_ftnref65" name="_ftn65" style="mso-footnote-id: ftn65;" title=""><span class="MsoFootnoteReference"><span style="font-size: 10pt;"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 10pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;">[65]</span></span><!--[endif]--></span></span></span></a><span style="font-size: 10pt;"> “Mvskoke Word List Y,” Muscogee Nation, Muscogee
(Creek) Nation 2016, accessed August 1, 2022, https://www.muscogeenation.com/word-list-y/.
<o:p></o:p></span></p>
</div>
<div id="ftn66" style="mso-element: footnote;">
<p class="MsoFootnoteText"><a href="file:///C:/Users/jeffr/OneDrive/Desktop/To%20Be%20or%20Not%20to%20Be.%20Brahman%20or%20Abrahman%20%20or%20%20The%20World%20Turned%20Upside-Down%20+%20Appendix.docx#_ftnref66" name="_ftn66" style="mso-footnote-id: ftn66;" title=""><span class="MsoFootnoteReference"><span style="font-size: 10pt;"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 10pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;">[66]</span></span><!--[endif]--></span></span></span></a><span style="font-size: 10pt;"> <a name="_Hlk144737649">“Origin of Names of US
States,” U.S. Department of the Interior Indian Affairs</a>, January 4, 1974, https://www.bia.gov/as-ia/opa/online-press-release/origin-names-us-states.<o:p></o:p></span></p>
</div>
<div id="ftn67" style="mso-element: footnote;">
<p class="MsoFootnoteText"><a href="file:///C:/Users/jeffr/OneDrive/Desktop/To%20Be%20or%20Not%20to%20Be.%20Brahman%20or%20Abrahman%20%20or%20%20The%20World%20Turned%20Upside-Down%20+%20Appendix.docx#_ftnref67" name="_ftn67" style="mso-footnote-id: ftn67;" title=""><span class="MsoFootnoteReference"><span style="font-size: 10pt;"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 10pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;">[67]</span></span><!--[endif]--></span></span></span></a><span style="font-size: 10pt;"> “Origin of Names of US States,” U.S. Department of
the Interior Indian Affairs<o:p></o:p></span></p>
</div>
<div id="ftn68" style="mso-element: footnote;">
<p class="MsoFootnoteText"><a href="file:///C:/Users/jeffr/OneDrive/Desktop/To%20Be%20or%20Not%20to%20Be.%20Brahman%20or%20Abrahman%20%20or%20%20The%20World%20Turned%20Upside-Down%20+%20Appendix.docx#_ftnref68" name="_ftn68" style="mso-footnote-id: ftn68;" title=""><span class="MsoFootnoteReference"><span style="font-size: 10pt;"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 10pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;">[68]</span></span><!--[endif]--></span></span></span></a><span style="font-size: 10pt;"> “Origin of Names of US States,” U.S. Department of
the Interior Indian Affairs.<o:p></o:p></span></p>
</div>
<div id="ftn69" style="mso-element: footnote;">
<p class="MsoFootnoteText"><a href="file:///C:/Users/jeffr/OneDrive/Desktop/To%20Be%20or%20Not%20to%20Be.%20Brahman%20or%20Abrahman%20%20or%20%20The%20World%20Turned%20Upside-Down%20+%20Appendix.docx#_ftnref69" name="_ftn69" style="mso-footnote-id: ftn69;" title=""><span class="MsoFootnoteReference"><span style="font-size: 10pt;"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 10pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;">[69]</span></span><!--[endif]--></span></span></span></a><span style="font-size: 10pt;"> Cologne Digital Sanskrit Lexicon (from
Monier-Williams' 'Sanskrit-English Dictionary'), s.v. prefix “arka,” accessed
August 29, 2023,
https://www.sanskrit-lexicon.uni-koeln.de/scans/MWScan/tamil/index.html.<o:p></o:p></span></p>
</div>
<div id="ftn70" style="mso-element: footnote;">
<p class="MsoFootnoteText"><a href="file:///C:/Users/jeffr/OneDrive/Desktop/To%20Be%20or%20Not%20to%20Be.%20Brahman%20or%20Abrahman%20%20or%20%20The%20World%20Turned%20Upside-Down%20+%20Appendix.docx#_ftnref70" name="_ftn70" style="mso-footnote-id: ftn70;" title=""><span class="MsoFootnoteReference"><span style="font-size: 10pt;"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 10pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;">[70]</span></span><!--[endif]--></span></span></span></a><span style="font-size: 10pt;"> “Origin of Names of US States,” U.S. Department of
the Interior Indian Affairs, January 4, 1974,
https://www.bia.gov/as-ia/opa/online-press-release/origin-names-us-states.<o:p></o:p></span></p>
</div>
<div id="ftn71" style="mso-element: footnote;">
<p class="MsoFootnoteText"><a href="file:///C:/Users/jeffr/OneDrive/Desktop/To%20Be%20or%20Not%20to%20Be.%20Brahman%20or%20Abrahman%20%20or%20%20The%20World%20Turned%20Upside-Down%20+%20Appendix.docx#_ftnref71" name="_ftn71" style="mso-footnote-id: ftn71;" title=""><span class="MsoFootnoteReference"><span style="font-size: 10pt;"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 10pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;">[71]</span></span><!--[endif]--></span></span></span></a><span style="font-size: 10pt;"> <a name="_Hlk144470211">Cologne Digital Sanskrit
Lexicon (from Monier-Williams' 'Sanskrit-English Dictionary'), s.v. “light,”
accessed August 29, 2023,
https://www.sanskrit-lexicon.uni-koeln.de/scans/MWScan/tamil/index.html.<o:p></o:p></a></span></p>
</div>
<div id="ftn72" style="mso-element: footnote;">
<p class="MsoFootnoteText"><a href="file:///C:/Users/jeffr/OneDrive/Desktop/To%20Be%20or%20Not%20to%20Be.%20Brahman%20or%20Abrahman%20%20or%20%20The%20World%20Turned%20Upside-Down%20+%20Appendix.docx#_ftnref72" name="_ftn72" style="mso-footnote-id: ftn72;" title=""><span class="MsoFootnoteReference"><span style="font-size: 10pt;"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 10pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;">[72]</span></span><!--[endif]--></span></span></span></a><span style="font-size: 10pt;"> Cologne Digital Sanskrit Lexicon (from
Monier-Williams' 'Sanskrit-English Dictionary'), s.v. “aga,” accessed August
29, 2023,
https://www.sanskrit-lexicon.uni-koeln.de/scans/MWScan/tamil/index.html.<o:p></o:p></span></p>
</div>
<div id="ftn73" style="mso-element: footnote;">
<p class="MsoFootnoteText"><a href="file:///C:/Users/jeffr/OneDrive/Desktop/To%20Be%20or%20Not%20to%20Be.%20Brahman%20or%20Abrahman%20%20or%20%20The%20World%20Turned%20Upside-Down%20+%20Appendix.docx#_ftnref73" name="_ftn73" style="mso-footnote-id: ftn73;" title=""><span class="MsoFootnoteReference"><span style="font-size: 10pt;"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 10pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;">[73]</span></span><!--[endif]--></span></span></span></a><span style="font-size: 10pt;"> Cologne Digital Sanskrit Lexicon (from
Monier-Williams' 'Sanskrit-English Dictionary'), s.v. “mountain,” accessed
August 29, 2023,
https://www.sanskrit-lexicon.uni-koeln.de/scans/MWScan/tamil/index.html.<o:p></o:p></span></p>
</div>
<div id="ftn74" style="mso-element: footnote;">
<p class="MsoFootnoteText"><a href="file:///C:/Users/jeffr/OneDrive/Desktop/To%20Be%20or%20Not%20to%20Be.%20Brahman%20or%20Abrahman%20%20or%20%20The%20World%20Turned%20Upside-Down%20+%20Appendix.docx#_ftnref74" name="_ftn74" style="mso-footnote-id: ftn74;" title=""><span class="MsoFootnoteReference"><span style="font-size: 10pt;"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 10pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;">[74]</span></span><!--[endif]--></span></span></span></a><span style="font-size: 10pt;"> “Origin of Names of US States,” U.S. Department of
the Interior Indian Affairs.<o:p></o:p></span></p>
</div>
<div id="ftn75" style="mso-element: footnote;">
<p class="MsoFootnoteText"><a href="file:///C:/Users/jeffr/OneDrive/Desktop/To%20Be%20or%20Not%20to%20Be.%20Brahman%20or%20Abrahman%20%20or%20%20The%20World%20Turned%20Upside-Down%20+%20Appendix.docx#_ftnref75" name="_ftn75" style="mso-footnote-id: ftn75;" title=""><span class="MsoFootnoteReference"><span style="font-size: 10pt;"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 10pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;">[75]</span></span><!--[endif]--></span></span></span></a><span style="font-size: 10pt;"> “Illini,” Tribes of Iowa, Smore, accessed September1,
2023, https://www.smore.com/38r2f-illini.<o:p></o:p></span></p>
</div>
<div id="ftn76" style="mso-element: footnote;">
<p class="MsoFootnoteText"><a href="file:///C:/Users/jeffr/OneDrive/Desktop/To%20Be%20or%20Not%20to%20Be.%20Brahman%20or%20Abrahman%20%20or%20%20The%20World%20Turned%20Upside-Down%20+%20Appendix.docx#_ftnref76" name="_ftn76" style="mso-footnote-id: ftn76;" title=""><span class="MsoFootnoteReference"><span style="font-size: 10pt;"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 10pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;">[76]</span></span><!--[endif]--></span></span></span></a><span style="font-size: 10pt;"> “Kentucky Name Origin,” Morehead State University,
PDF, accessed September 1, 2023,
https://scholarworks.moreheadstate.edu/cgi/viewcontent.cgi?article=1340&context=kentucky_county_histories.<o:p></o:p></span></p>
</div>
<div id="ftn77" style="mso-element: footnote;">
<p class="MsoFootnoteText"><a href="file:///C:/Users/jeffr/OneDrive/Desktop/To%20Be%20or%20Not%20to%20Be.%20Brahman%20or%20Abrahman%20%20or%20%20The%20World%20Turned%20Upside-Down%20+%20Appendix.docx#_ftnref77" name="_ftn77" style="mso-footnote-id: ftn77;" title=""><span class="MsoFootnoteReference"><span style="font-size: 10pt;"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 10pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;">[77]</span></span><!--[endif]--></span></span></span></a><span style="font-size: 10pt;"> Wisdom Library Search the Database: Glossary, Wisdom
Library Peace-Love-Dharma, s.v. “sanga,” accessed August 12, 2023,
https://www.wisdomlib.org/definition/sangam.<o:p></o:p></span></p>
</div>
<div id="ftn78" style="mso-element: footnote;">
<p class="MsoFootnoteText"><a href="file:///C:/Users/jeffr/OneDrive/Desktop/To%20Be%20or%20Not%20to%20Be.%20Brahman%20or%20Abrahman%20%20or%20%20The%20World%20Turned%20Upside-Down%20+%20Appendix.docx#_ftnref78" name="_ftn78" style="mso-footnote-id: ftn78;" title=""><span class="MsoFootnoteReference"><span style="font-size: 10pt;"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 10pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;">[78]</span></span><!--[endif]--></span></span></span></a><span style="font-size: 10pt;"> “Ask Rufus: The origin of ‘Mississippi’,” The
Dispatch, Columbus, Mississippi, August 30, 2023,
https://cdispatch.com/opinions/ask-rufus-the-origin-of-mississippi/.<o:p></o:p></span></p>
</div>
<div id="ftn79" style="mso-element: footnote;">
<p class="MsoFootnoteText"><a href="file:///C:/Users/jeffr/OneDrive/Desktop/To%20Be%20or%20Not%20to%20Be.%20Brahman%20or%20Abrahman%20%20or%20%20The%20World%20Turned%20Upside-Down%20+%20Appendix.docx#_ftnref79" name="_ftn79" style="mso-footnote-id: ftn79;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 12pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;">[79]</span></span><!--[endif]--></span></span></a> <o:p></o:p></p>
</div>
<div id="ftn80" style="mso-element: footnote;">
<p class="MsoFootnoteText"><a href="file:///C:/Users/jeffr/OneDrive/Desktop/To%20Be%20or%20Not%20to%20Be.%20Brahman%20or%20Abrahman%20%20or%20%20The%20World%20Turned%20Upside-Down%20+%20Appendix.docx#_ftnref80" name="_ftn80" style="mso-footnote-id: ftn80;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 12pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;">[80]</span></span><!--[endif]--></span></span></a> <o:p></o:p></p>
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<div id="ftn81" style="mso-element: footnote;">
<p class="MsoFootnoteText"><a href="file:///C:/Users/jeffr/OneDrive/Desktop/To%20Be%20or%20Not%20to%20Be.%20Brahman%20or%20Abrahman%20%20or%20%20The%20World%20Turned%20Upside-Down%20+%20Appendix.docx#_ftnref81" name="_ftn81" style="mso-footnote-id: ftn81;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 12pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;">[81]</span></span><!--[endif]--></span></span></a> <o:p></o:p></p>
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<div id="ftn82" style="mso-element: footnote;">
<p class="MsoFootnoteText"><a href="file:///C:/Users/jeffr/OneDrive/Desktop/To%20Be%20or%20Not%20to%20Be.%20Brahman%20or%20Abrahman%20%20or%20%20The%20World%20Turned%20Upside-Down%20+%20Appendix.docx#_ftnref82" name="_ftn82" style="mso-footnote-id: ftn82;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 12pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;">[82]</span></span><!--[endif]--></span></span></a> <o:p></o:p></p>
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<div id="ftn83" style="mso-element: footnote;">
<p class="MsoFootnoteText"><a href="file:///C:/Users/jeffr/OneDrive/Desktop/To%20Be%20or%20Not%20to%20Be.%20Brahman%20or%20Abrahman%20%20or%20%20The%20World%20Turned%20Upside-Down%20+%20Appendix.docx#_ftnref83" name="_ftn83" style="mso-footnote-id: ftn83;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 12pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;">[83]</span></span><!--[endif]--></span></span></a> <o:p></o:p></p>
</div>
<div id="ftn84" style="mso-element: footnote;">
<p class="MsoFootnoteText"><a href="file:///C:/Users/jeffr/OneDrive/Desktop/To%20Be%20or%20Not%20to%20Be.%20Brahman%20or%20Abrahman%20%20or%20%20The%20World%20Turned%20Upside-Down%20+%20Appendix.docx#_ftnref84" name="_ftn84" style="mso-footnote-id: ftn84;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 12pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;">[84]</span></span><!--[endif]--></span></span></a> https://www.wyohistory.org/encyclopedia/wyoming-name<o:p></o:p></p>
</div>
</div>Jeffrey Charles Archerhttp://www.blogger.com/profile/01838766714000350169noreply@blogger.com0tag:blogger.com,1999:blog-1547833004368962230.post-82941627790894752152023-07-04T09:25:00.003-06:002023-07-04T09:50:34.200-06:00Africa and India...A Mirror Across the Indian Ocean ... <p>(Excerpt from </p><p>To Be or Not To Be: brahman or Abrahman </p><p>/ The World Turned Upside-Down</p><p> "King Agnidhra and Africa")</p><p><br /></p><p> Below are quite a number of places in Africa that bear Sanskrit or other Indian language names, some even named after Gods worshipped in Hinduism, and many sharing place names with locales in India:</p><p><br /></p><p>Salabani, Kenya* a town on the shore of Lake Baringo. </p><p>Sanskrit sala, “water” + bANi/vANI, “Saraswati”/“of a river.” </p><p>Salabani, Odisha India</p><p><br /></p><p>Kamarabuyon, Kenya* </p><p>Sanskrit kamara, “desirous.” </p><p>Kamarajapuram, Tamil Nadu, India</p><p><br /></p><p>Namanyama, Uganda </p><p>Sanskrit nAma, “name/named” + yama, Lord of Death and Hell and Judge of the Dead/“righteous restraint.” </p><p><br /></p><p>Kampala, Uganda* </p><p>kAmapAla, “gratifier of human desires,” a name applied to Vishnu and Shiva. Kampala, Odisha, India</p><p><br /></p><p>Jinja, Uganda city at the beginning of the White Nile north of Lake Victoria; Gingi River, Congo; Gingi River, Angola; Gonga, Tanzania*</p><p><span style="white-space: normal;"><span style="white-space: pre;"> </span>Ganga River Goddess and Consort to Shiva</span></p><p><span style="white-space: normal;"><span style="white-space: pre;"> </span>Gingani, Gujarat, India; Gingi, Tamil Nadu, India</span></p><p><span style="white-space: normal;"><br /></span></p><p>Siaya, Kenya </p><p>Shiva/Shivaya</p><p><br /></p><p>Kalii, Kenya* </p><p>Sanskrit Kali, “black” and name of Goddess Kali. </p><p>Kali, Gujarat, India; Kali, Tamil Nadu, India</p><p><br /></p><p>Ramisi, Kenya; Ramisi River, Kenya; Ramu, Kenya; Ramula, Kenya; Ramafuta Island, Uganda; </p><p>Rangwi, Tanzania</p><p><span style="white-space: normal;"><span style="white-space: pre;"> </span>Hindu God Rama, Consort to Sita.</span></p><p>Rampur, Uttar Pradesh, India; Rameshwaram, Tamil Nadu, India; Ramnagar, Uttarakhand, India; Ramagundam, Telangana, India</p><p><br /></p><p>Sitalike, Tanzania; Sitarehe, Tanzania; Seeta Seeta, Uganda; Seeta Nalakonge, Uganda; Seeta Banda, Uganda; Seeta Mangaliba, Uganda; Sitatunga, Kenya; Sitaman, Kenya; Sitabicha, Kenya* </p><p><span style="white-space: normal;"><span style="white-space: pre;"> </span>Hindu Goddess Sita, Consort to Rama. </span></p><p>Sitapur, Uttar Pradesh, India; Sita Marhi, Bihar, India; Sita, Manipur, India; Sita Lentol, Tengnoupal, Manipur, India</p><p><br /></p><p>Seeta-Namuganga, Tanzania*</p><p>Hindu Devi (Goddess) Sita + Nama (name) Ganga (Goddess and river name)</p><p>Seetagondi, Telangana, India; Seetaramapalle, Telangana, India; Seetanagar, Ramagundam, India</p><p><br /></p><p>Simba, Kenya </p><p>Swahili simba “lion” </p><p>Sanskrit simha “lion”</p><p><br /></p><p>Kisii, Kenya; Kisarawe, Tanzania*; Kilwa Kisiwani, Tanzania*; Kisiwa, Tanzania*</p><p>“Kisa” likely from God “Krishna.”</p><p>Sanskrit kisa<span style="white-space: pre;"> </span>m. N. of an attendant of the sun.</p><p>Kisannagar, Telangana, India; Kisan Nagar, Karimnagar, Telangana, India</p><p><br /></p><p>Shimbi Mashariki, Tanzania</p><p>Shiva + maha + rishi/RSi, “Shiva Great Sage”</p><p><br /></p><p>Msindaji, Tanzania* a community overlooking the Indian Ocean. </p><p>Sanskrit sindhu <span style="white-space: pre;"> </span>name of Varuna as god of the ocean + jI, “Sir/mister.” Sindagi, Karnataka, India</p><p><br /></p><p>Lingaula, Tanzania* </p><p>Sanskrit liṅga<span style="white-space: pre;"> </span>“phallus”/“sign of Shiva.” </p><p>Lingala, Telangana. India; Lingala, Maharashtra, India</p><p><br /></p><p>Nangurukuru, Tanzania </p><p>Sanskrit nanA, <span style="white-space: pre;"> </span>“mother" + guru “teacher” + kuru a people/ancient kingdom of northern India. </p><p><br /></p><p>Matapatapa, Tanzania a village on the ocean shore precariously perched at the top of a steep sand dune. </p><p>Sanskrit mata, “mother” or “considered” + patApata ”going or inclined to fall” </p><p><br /></p><p>Banda, Uganda* and Banda, Tanzania* </p><p>Swahili banda <span style="white-space: pre;"> </span>“shed, barrack, barn, hut; hovel: ~ la farasi stable; ~ la ndege air shed; ~ la gari garage; ~ la kuku poultry yard. kibanda nm.” ; </p><p>Sanskrit bandha<span style="white-space: pre;"> </span>m. binding, tying, a bond, fetter . . . damming up (a river) . . . custody . . . connection or intercourse with (comp.) . . . putting together, uniting, contracting, combining, forming, producing . . . joining . . . constructing, building (of a bridge &c) . . . a border, framework, enclosure, receptacle . . .” Root to English “bond.” Banda, Madhya Pradesh India; Banda, Maharashtra, India; Bandara, Uttar Pradesh, India</p><p><br /></p><p>Lake Sagara, Tanzania* <span style="white-space: pre;"> </span></p><p>Sanskrit sAgara, <span style="white-space: pre;"> </span>“the ocean . . . an ocean . . . n. relating to the sea , marine. Sagara, Karnataka India</p><p><br /></p><p>Tara, Uganda* </p><p>Devi Tara, one of the names of Shiva’s Consort Parvati. </p><p>Tara, Palamu Division, Jharkhand India</p><p><br /></p><p>Shangarai, Tanzania,* just south of Meru in Arusha. </p><p>Shankara, name of Shiva meaning “beneficent.” </p><p>Shankara, West Bengal, India; Shankara, Karnataka, India; Sankara, Rajasthan, India.</p><p><br /></p><p>Kihindi, Tanzania* </p><p>Hindi is a name of Durga and of the language. </p><p>Kahindi, Bangladesh. </p><p><br /></p><p>Miguruwe, Tanzania* </p><p>guru, a teacher </p><p>Guruwa, Jharkhand, India</p><p><br /></p><p>Zinga Ngahama, Tanzania </p><p>Sanskrit linga symbol of Shiva + Ga (Shiva) or sanga + naga (serpent beings/tribal people of Nagaland, India) + hama a partiular personification of Gautama-dharma-śāstra or “similar; equal; together” </p><p><br /></p><p>Sanga, Uganda; Mitanga, Tanzania; Sanga Sanga, Tanzania* </p><p>Sanskrit sanga, confluence, gathering. </p><p>Sanga, Jharkhand, India; Sanga, Haryana, India; Sanga, Madhya Pradesh, India; Sanga, Bihar, India; Sanga, Sanga, Rajasthan, India</p><p><br /></p><p>Kapala, Uganda* and Kapalala, Tanzania</p><p>Sanskrit kapala/kApAla cup or bowl, skull, name of a sect of Shivites. </p><p>Kapala Village in Bhopalpattnam (Bijapur) Chhattisgarh, India </p><p><br /></p><p>Aganga, Uganda, a community next to the Victoria Nile. </p><p>Sanskrit gangA, </p><p>Ganges River, India</p><p><br /></p><p>Atura, Uganda* </p><p>Sanskrit atura, “not liberal, not rich.” </p><p>Atura, Bangladesh</p><p><br /></p><p>Arusha, Tanzania* <span style="white-space: pre;"> </span>Arusha’s soil is quite red. </p><p>Sanskrit aruSa<span style="white-space: pre;"> </span>1 mf n. red reddish (the colour of Agni and his horses , of cows , of the team of Ushas … m. the sun , the , day … m. pl. the red horses of Agni f. the dawn. Arusa, Uttar Pradesh India</p><p><br /></p><p>Usa River, Tanzania*</p><p>Sanskrit uSa<span style="white-space: pre;"> </span>1 m. early morning, dawn, daybreak, Ushas, Hindu Goddess of Dawn. </p><p>Usha, West Bengal, India</p><p><br /></p><p>Mount Ngualla, Mount Hanang, Ngorongoro Crater, Ngaramtoni, Ngarenaro, Tanzania; Ngara, Mount Ng'iro, Kenya; Ngarama, Ngai, Nganda, Mount Ngaliema, Uganda/Democratic Republic of the Congo; Ngamba Island, Uganda* </p><p>Sanskrit naga semi-divine serpent people; inhabitants of ancient Kashmir; a mountain. </p><p>Nagaland, India (state in N.E. India); Nagaur, Rajasthan, India; Nagapattinam, Tamil Nadu, India; Nagore, Nagapattinam, Tamil Nadu, India; Mount Nagalaphu, Uttarakhand, India</p><p><br /></p><p>Mombasa, Kenya and Mumbai, India.</p><p>Notably and emblematically, the name of the coastal city Mombasa sounds rather like Mumbai (Bombay), an ancient city on the opposite side of the Indian Ocean from Mombasa, Kenya, two ports that have likely seen trade and other modes of exchange with each other for thousands of years. </p><p><br /></p><p><br /></p><p>Siwa Oasis, Egypt* </p><p>Deva (God) Shiva.</p><p>Shiva, Gujarat, India; Siwan, Bihar, India; Siwan, Haryana, India; Siwana, Rajasthan, India.</p><p>Siwa side-horn Sub-Saharan Africa/Swahili </p><p>Shiva</p><p>Siwa common surname in South Africa </p><p>Shiva</p><p>Surname in Hindi, Oriya, Tibetan, Arabic, Hassaniya-Arabic, most commonly found in South Africa. </p><p><br /></p><p>Gandi, Nigeria*</p><p>Sanskrit gANDI f. a rhinoceros </p><p>Hausa karkanda (“g” became “k”) rhinoceros </p><p>Gandi, Andhra Pradesh, India; Gandi, Uttar Pradesh, India</p><p><br /></p><p>Mali*</p><p><span style="white-space: normal;"><span style="white-space: pre;"> </span>Hindi Mālī (माली):—(nm) a gardener; garlander </span></p><p><span style="white-space: normal;"><span style="white-space: pre;"> </span>Sanskrit Māli (मालि).—name of a nāga king… Mali (मलि).—f. Possession, enjoyment. </span></p><p>Marathi māḷī (माळी).—m (mālī S) A florist or horticulturist, a gardener. </p><p>Mali, Gujarat, India; Mali, Bihar, India.</p><p><br /></p><p>Kali, Ethiopia* </p><p>Devi (Goddess) Kali Ma.</p><p>Kali, Gujarat, India; Kali, Tamil Nadu, India.</p><p><br /></p><p>Argun Mountain, Ethiopia</p><p><span style="white-space: normal;"><span style="white-space: pre;"> </span>Arjuna, hero in the Bhagavad Gita</span></p><p><span style="white-space: normal;"><span style="white-space: pre;"> </span>Argun, West Bengal, India</span></p><p><span style="white-space: normal;"><br /></span></p><p>Kisangani, Democratic Republic of the Congo*</p><p>Krishna + Sanskrit gaNi 1 m. (for %{-Nin} , only at the end of names) one who is familiar with the sacred writings and the auxiliary sciences. </p><p><span style="white-space: normal;"><span style="white-space: pre;"> </span>Sanskrit kisa<span style="white-space: pre;"> </span>m. N. of an attendant of the sun + gaNi</span></p><p>Kisannagar, Telangana, India; Kisan Nagar, Karimnagar, Telangana, India.</p><p><br /></p><p>Kisandji, Democratic Republic of the Congo*</p><p><span style="white-space: normal;"><span style="white-space: pre;"> </span>Krishna + jI m. `\" sir , mister , Mr. \"\' (attached to names as a mark of respect) else</span></p><p><span style="white-space: normal;"><span style="white-space: pre;"> </span>Sanskrit kisa<span style="white-space: pre;"> </span>m. N. of an attendant of the sun + jI</span></p><p>Kisannagar, Telangana, India; Kisan Nagar, Karimnagar, Telangana, India.</p><p><br /></p><p>Lingala, Central African Republic* </p><p>Sanskrit liṅga, “phallus”/“sign of Shiva.” </p><p>Lingala, Telangana, India; Lingala, Maharashtra, India</p><p><br /></p><p>Indirigwa, South Sudan* </p><p>Hindu god Indra</p><p>Indri, Haryana, India</p><p><br /></p><p>Rammash, Sudan; Raml, Sudan; Ramili, South Sudan; Rama, Ethiopia; Ramis, Ethiopia; Ramis River, Ethiopia; Ramid Ethiopia; Ramazani, Democratic Republic of the Congo; Ramadala, Democratic Republic of the Congo; Ramia, Mozambique; Ramia, Zembe, Mozambique; Ramotswa, Botswana; Ramatlabama, Botswana; Ramokgwebana, Botswana; Ramokgonami; Ramotlabaki, Botswana; Rwamagana, Rwanda; Ram Soka, Chad; Ramciel, Jonglei, South Sudan*</p><p><span style="white-space: normal;"><span style="white-space: pre;"> </span>Hindu God Ram/Rama </span></p><p>Rampur, Uttar Pradesh, India; Rameshwaram, Tamil Nadu, India; Ramnagar, Uttarakhand, India; Ramagundam, Telangana, India</p><p><br /></p><p>Sita, Democratic Republic of the Congo; Sitatonga II, Mozambique (mountain peak); Sitima Parish, Zomba, Malawi; Sita Gaborone, Botswana; Sita Pan, Gasita, Botswana; Sita, Zani, Democratic Republic of the Congo; Sitaib, Sudan; Sita, Chad*</p><p><span style="white-space: normal;"><span style="white-space: pre;"> </span>Hindu Goddess Sita, Consort to Rama. </span></p><p>Sitapur, Uttar Pradesh, India; Sita Marhi, Bihar, India; Sita, Manipur, India; Sita Lentol, Tengnoupal, Manipur, India; Seetagondi, Telangana, India; Seetaramapalle, Telangana, India; Seetanagar, Ramagundam, India.</p><p><br /></p><p>Nagagi, Nagaza, Nagero, Nagbata, Nagorodo, Democratic Republic of the Congo; Naguema, Ngapa, Nguma, Ngeue, Mozambique; Nagali, Nagati, Nagbata, Nago, Nagbenang, Central African Republic; Ngoma, Ngware, Zambia; Ngami, Ngotwane River, Botswana; Mount Ng’ombechinda, Nkwadzi Hill, Malawi; Mount Nyangani, Zimbabwe; Mount Ngaliema, Uganda/Democratic Republic of the Congo; Nigeria and Niger, countries in western Africa </p><p>Sanskrit naga semi-divine serpent people; inhabitants of ancient Kashmir; a mountain. </p><p>Nagaland, India (state in N.E. India); Nagaur, Rajasthan, India; Nagapattinam, Tamil Nadu, India; Nagore, Nagapattinam, Tamil Nadu, India</p><p><br /></p><p>Kuru, South Sudan; Kuru, Mountain in Ethiopia* </p><p><span style="white-space: normal;"><span style="white-space: pre;"> </span>Kuru, Ancient kingdom in India and name of one of Agnidhra’s sons. </span></p><p>Kuru, Jharkhand, India; Kuru, Uttar Pradesh India</p><p><br /></p><p>Raga, South Sudan*</p><p>Sanskrit rAga<span style="white-space: pre;"> </span>m. the act of colouring or dyeing … colour , hue , tint , dye , (esp.) red colour , redness … inflammation Car.; any feeling or passion, (esp.) love , affection or sympathy for , vehement desire of , interest or joy or delight in…loveliness , beauty (esp. of voice or song) … a musical note , harmony , melody </p><p>or</p><p>rAja<span style="white-space: pre;"> </span>1 m. a king, sovereign, chief or best of its kind, as the word “Raja” is applied to several placenames within Raga, South Sudan.</p><p>Raga, Gujarat, India.</p><p><br /></p><p>Tambura, South Sudan</p><p>Tambura Indian string instrument</p><p><br /></p><p>Naandi, South Sudan; Nandi County, Kenya*</p><p><span style="white-space: normal;"><span style="white-space: pre;"> </span>Nandi Shiva’s Bull vahana (vehicle) </span></p><p><span style="white-space: normal;"><span style="white-space: pre;"> </span>Nandi, Karnataka, India; Nandi, Madhya Pradesh, India; Nandi, Himachal Pradesh, India.</span></p><p><span style="white-space: normal;"><br /></span></p><p>Guru, South Sudan; Gurúè, Mozambique </p><p>Sanskrit guru, “teacher”</p><p>Gurugram, Haryana, India; Guruvayur, Kerala, India</p><p><br /></p><p>Nguru, Nigeria </p><p>Sanskrit Naga semi-divine serpent people; inhabitants of ancient Kashmir; a mountain + Guru, “teacher.”</p><p><br /></p><p>Gopanle, Somalia a watering hole in the desert that has been host to herds of cattle for untold centuries; Gopora, Zimbabwe; Gopane, South Africa; Gope, Botswana*</p><p><span style="white-space: normal;"><span style="white-space: pre;"> </span>Sanskrit gopAla m. a cowherd … earth-protector … a king (and `\" cowherd…)</span></p><p><span style="white-space: normal;"><span style="white-space: pre;"> </span>and Gopi f. milkmaid</span></p><p><span style="white-space: normal;"><span style="white-space: pre;"> </span>Gopanapalli, Telangana, India; Gopalganj, Bihar, India; Gopi, Uttar Pradesh, India</span></p><p><span style="white-space: normal;"><br /></span></p><p>Tara, Democratic Republic of the Congo*</p><p>Devi (Goddess) Tara</p><p>Tara, Palamu Division, Jharkhand India.</p><p><br /></p><p>Mbandaka, Democratic Republic of the Congo* An elevated town at the confluence of the Congo and Ruki rivers.</p><p>Lingala language ndaká, pl. bandaka agreement, promise </p><p>Sanskrit bandhaka<span style="white-space: pre;"> </span>m. a binder , one who is employed in binding (esp. animals) . . . a catcher . . . a violator , ravisher . . . a band , tie . . .a dam , dike . . . a promise , vow. . . exchanging , barter </p><p>Bandaka, Odisha, India.</p><p><br /></p><p>Gungu, Democratic Republic of the Congo a town next to the Kwilu River; Jinja, Uganda, a city at the beginning of the White Nile north of Lake Victoria; Gingi River, Congo; Gingi River, Angola; Ganga, Democratic Republic of the Congo,* a community next to the Uere River. </p><p><span style="white-space: normal;"><span style="white-space: pre;"> </span>Ganga, Hindu River Goddess. </span></p><p>Ganges River, India; Gingani, Gujarat, India; Gingi, Tamil Nadu, India.</p><p><br /></p><p>Guna, Mountain in Ethiopia; Guna Ethiopia; Guna, Democratic Republic of the Congo* </p><p>guNa<span style="white-space: pre;"> </span>m. a single thread or strand of a cord or twine … string or thread, rope … a garland; a bow-string … a sinew; the string of a musical instrument. </p><p>Guna, Madhya Pradesh, India; Guna, Rajasthan, India.</p><p><br /></p><p>Mara, Chad; Marra Mountains, South Sudan; Marawi, Zimbabwe*</p><p>Hausa language Mara mara. 1. Negative expression. </p><p>Sanskrit 1 mara<span style="white-space: pre;"> </span>m. . . . dying , death (see %{pari-mara}) ; the world of death i.e. the earth; mfn. killing (see %{nR-mara}) ; m. pl. the inhabitants of hell </p><p><span style="white-space: normal;"><span style="white-space: pre;"> </span>2 mAra mfn. ( %{mR}) killing , destroying ; m. death , pestilence . . . slaying , killing . . . an obstacle , hindrance </span></p><p><span style="white-space: normal;"><span style="white-space: pre;"> </span>Mara, Andhra Pradesh, India; Mara, Madhya Pradesh, India; Mara, Rajasthan, India, Marawa, Uttar Pradesh, India</span></p><p><span style="white-space: normal;"><br /></span></p><p>Ghana* <span style="white-space: pre;"> </span>“warrior king”</p><p><span style="white-space: normal;"><span style="white-space: pre;"> </span>Sanskrit ghana mf. . . . a striker, killer, destroyer . . . compact, solid, material, hard, firm, dense . . . a collection, multitude, mass, quantity …</span></p><p><span style="white-space: normal;"><span style="white-space: pre;"> </span>Ghanaur, Punjab, India; Ghanauli, Punjab, India.</span></p><p><span style="white-space: normal;"><br /></span></p><p>Benin* <span style="white-space: pre;"> </span>a land with a long tradition of hair braiding</p><p><span style="white-space: normal;"><span style="white-space: pre;"> </span>Sanskrit veNin<span style="white-space: pre;"> </span>m. `\" having a hood like braided hair \"\' … f. a woman with braided hair. </span></p><p><span style="white-space: normal;"><span style="white-space: pre;"> </span>Beninagar, Uttar Pradesh, India; Beninagar, West Bengal, India</span></p><p><span style="white-space: normal;"><br /></span></p><p>Lake Abijatta, Ethiopia</p><p><span style="white-space: normal;"><span style="white-space: pre;"> </span>Sanskrit abhijAta<span style="white-space: pre;"> </span>mfn. born in consequence of ; born , produced ; noble , well-born ; obtained by birth , inbred , fit , proper … wise learned … handsome … n. nativity … high birth , nobility .</span></p><p><span style="white-space: normal;"><br /></span></p><p>Lake Shala, Ethiopia*</p><p><span style="white-space: normal;"><span style="white-space: pre;"> </span>Sanskrit sala<span style="white-space: pre;"> </span>m. (cf. %{sara}) a dog; water </span></p><p><span style="white-space: normal;"><span style="white-space: pre;"> </span>Shala, Himachal Pradesh, India; Shala, Madhya Pradesh, India; Sala, Uttar Pradesh, India.</span></p><p><span style="white-space: normal;"><br /></span></p><p>Shashamene, Ethiopia (an area near several gold mines); Shashe River, Zimbabwe/Botswana <span style="white-space: pre;"> </span></p><p>Shesha+mani Many-headed serpent that is Vishnu’s Couch + maNi f. a jewel, gem, pearl … any ornament or amulet, globule, crystal, root to English “money.”</p><p>Shesha, Rajasthan, India; Shisha, Gujarat, India</p><p><br /></p><p>Issa, Mozambique* </p><p>Sanskrit Isa/Isha translates as “Lord,” among other things, and often refers to Shiva or Vishnu. </p><p>Isha temple, Coimbatore, Tamil Nadu, India</p><p><br /></p><p>Chande, Mozambique*</p><p><span style="white-space: normal;"><span style="white-space: pre;"> </span>Sanskrit chanda mfn. pleasing , alluring , inviting </span></p><p>or </p><p><span style="white-space: normal;"><span style="white-space: pre;"> </span>Chandra moon or god of the moon </span></p><p><span style="white-space: normal;"><span style="white-space: pre;"> </span>Chanda, Uttar Pradesh, India; Chanda, Maharashtra, India </span></p><p><span style="white-space: normal;"><br /></span></p><p>Chai, Mozambique*</p><p><span style="white-space: normal;"><span style="white-space: pre;"> </span>Chai “tea”</span></p><p><span style="white-space: normal;"><span style="white-space: pre;"> </span>Chail, Himachal Pradesh, India; Chaibasa, Jharkhand, India</span></p><p><span style="white-space: normal;"><br /></span></p><p>Patala, Mozambique* A small community in Mozambique where the soil is distinctly pink</p><p><span style="white-space: normal;"><span style="white-space: pre;"> </span>Sanskrit pATala mf(%{A})n. pale red , pink , pallid … m. a pale red hue, rose colour </span></p><p><span style="white-space: normal;"><span style="white-space: pre;"> </span>Patala, Maharashtra, India; Patala, Odisha, India</span></p><p><span style="white-space: normal;"><br /></span></p><p>Tamela, Mozambique </p><p><span style="white-space: normal;"><span style="white-space: pre;"> </span>Sanskrit tamAla m. `\" dark-barked (but white-blossomed) \"\' Xanthochymus Pictorius; a sort of black Khadira tree L. ; Crataeva Roxburghii L. ; tobacco , … sectarial mark on the forehead (made with the juice of the Tama1la fruit) L. ; a sword L. ; m. n …. the bark of the bamboo</span></p><p><span style="white-space: normal;"><br /></span></p><p>Kapala Hill, Malawi*</p><p><span style="white-space: normal;"><span style="white-space: pre;"> </span>Sanskrit kapAla a cup , jar , dish (used especially for the Purod2a1s3a offering) … the alms-bowl of a beggar … a cover , lid … the skull , cranium , skull-bone … multitude , assemblage , collection. Very likely origin to the English words “cup” and “cap.”</span></p><p><span style="white-space: normal;"><span style="white-space: pre;"> </span>kApAla relating to the skull or cranium … made of skulls … follower of a particular S3aiva [Shivite] sect of ascetics. </span></p><p>Kapala Village in Bhopalpattnam (Bijapur) Chhattisgarh, India</p><p>Capelelene, Mozambique (see above definition) </p><p>Kapala, Mali* (2) (see above definition)</p><p>Kapala, Democratic Republic of the Congo* (2) (see above definition)</p><p>Kapala River, Democratic Republic of the Congo* (see above definition)</p><p>Kapala, Sikasso, Mali* (see above definition)</p><p>Kapalala, South Sudan* (see above definition) </p><p>Kapita Suka, Democratic Republic of the Congo* (see above definition)</p><p><br /></p><p>Kaya, Burkina Faso*</p><p>Sanskrit kAya<span style="white-space: pre;"> </span>1 mf(%{I})n. relating or devoted to the god Ka</p><p>Kaya, Rajasthan, India</p><p><br /></p><p>Kandi, Benin*</p><p>caNDi<span style="white-space: pre;"> </span>f. Name of Durga </p><p>Kandi, Telangana, India</p><p><br /></p><p>Simba, Mozambique; Bolokwa-simba, Democratic Republic of the Congo </p><p>Swahili simba=lion </p><p>Sanskrit siMha m. (ifc. f. %{A} ; prob. fr. %{sah}) `\" the powerful one \"\' , a lion (also identified with %{Atman}) RV. &c. &c. ; the zodiacal sign Leo or its … a hero or eminent person … chief or lord of … to express excellence of any kind …</p><p><br /></p><p>Lake Manyame, Zimbabwe near to many mines, including gold, nickel, diamond, etc. </p><p><span style="white-space: normal;"><span style="white-space: pre;"> </span>maNi<span style="white-space: pre;"> </span>m. (%{i} f. a jewel, gem, pearl (also fig.), any ornament or amulet, globule, crystal</span></p><p><span style="white-space: normal;"><br /></span></p><p>Lake Chivero, Zimbabwe near to many mines, including gold, nickel, diamond, etc. </p><p><span style="white-space: normal;"><span style="white-space: pre;"> </span>Kubera<span style="white-space: pre;"> </span> Lord of Riches and wealth</span></p><p><span style="white-space: normal;"><br /></span></p><p>Ruki River, tributary to the Congo </p><p>ruci<span style="white-space: pre;"> </span>f. light , lustre , splendour , beauty … colour Ka1v. ; liking , taste , relish , pleasure, appetite, zest AV. &c. &c. (ifc. taking pleasure in , desirous of. longing for</p><p><br /></p><p>These cognates/near cognates, identical placenames and other linguistic relationships were found by a very cursory study. Certainly, a more thorough study would uncover many more similarities and cultural kinships between India and the vast neighboring continent across the Indian Ocean, Africa, two great southern lands that were at various times source to the outflow of humanity and culture, both to be revered and respected as ancestors to all peoples and cultures. </p><div><br /></div>Jeffrey Charles Archerhttp://www.blogger.com/profile/01838766714000350169noreply@blogger.com0tag:blogger.com,1999:blog-1547833004368962230.post-27706383050275321322023-06-07T18:29:00.002-06:002023-06-07T18:29:14.624-06:00The "Hindu" Mount Meru is in Africa ?! (except from the as yet unpublished manuscript for To Be or Not To Be: brahman or Abrahman /The World Turned Upside-Down) <p> </p><p class="MsoBodyText" style="line-height: 200%; text-indent: 35.45pt;">Africa’s Mount
Meru is just south of Kenya. <i style="mso-bidi-font-style: normal;">Nila </i>in
Sanskrit means "blue," and the Blue Mountains of the Democratic
Republic of the Congo are on the west shore of Lake Albert, which is one source
of the Nile (Sanskrit <i>nila</i>) River, and thus the above passage from the
Vishnu Puranam is likely describing the area between the land around Mount Meru
in Tanzania and the Blue Mountains that are north and west of Meru, one source to
the Nile, as being granted to Kamya, i.e., including the land later known as
Kenya!! There is a tribe in Kenya known as the Nandi people. Nandi
is the bull that is Lord Shiva's vehicle according to Hinduism. <span style="mso-spacerun: yes;"> </span>One of the tribes of Tanzania is the Shambaa
tribe who speak the Shambala language, rather quite close to the name of Hindu
God Shiva Shambo and to the mythical Kingdom of Shambala of Hindu and Buddhist
lore.<span style="mso-spacerun: yes;"> </span>Among the many place names in Tanzania,
Kenya and Uganda that are very likely derived from Sanskrit (* indicating that
the same place name is found in India):<span style="mso-spacerun: yes;">
</span>Salabani* (Sanskrit <i>sala</i>, “water”<a href="file:///C:/Users/jeffr/OneDrive/Desktop/To%20Be%20or%20Not%20to%20Be.%20Brahman%20or%20Abrahman%20%20or%20%20The%20World%20Turned%20Upside-Down.docx#_ftn1" name="_ftnref1" style="mso-footnote-id: ftn1;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;">[1]</span></span><!--[endif]--></span></span></a> + <i>bANi/vANI</i>
Saraswati/“of a river.”<a href="file:///C:/Users/jeffr/OneDrive/Desktop/To%20Be%20or%20Not%20to%20Be.%20Brahman%20or%20Abrahman%20%20or%20%20The%20World%20Turned%20Upside-Down.docx#_ftn2" name="_ftnref2" style="mso-footnote-id: ftn2;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;">[2]</span></span><!--[endif]--></span></span></a><span style="mso-spacerun: yes;"> </span>Salabani, Odisha India), a town on the shore
of Lake Baringo in Kenya; Kamarabuyon, Kenya (Sanskrit <i>kamara, </i>“desirous”<a href="file:///C:/Users/jeffr/OneDrive/Desktop/To%20Be%20or%20Not%20to%20Be.%20Brahman%20or%20Abrahman%20%20or%20%20The%20World%20Turned%20Upside-Down.docx#_ftn3" name="_ftnref3" style="mso-footnote-id: ftn3;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;">[3]</span></span><!--[endif]--></span></span></a>);
Namanyama, Uganda (Sanskrit <i>nAma, </i>“name/named”<a href="file:///C:/Users/jeffr/OneDrive/Desktop/To%20Be%20or%20Not%20to%20Be.%20Brahman%20or%20Abrahman%20%20or%20%20The%20World%20Turned%20Upside-Down.docx#_ftn4" name="_ftnref4" style="mso-footnote-id: ftn4;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;">[4]</span></span><!--[endif]--></span></span></a> + <i>yama</i>,
Lord of Death and Hell and Judge of the Dead<a href="file:///C:/Users/jeffr/OneDrive/Desktop/To%20Be%20or%20Not%20to%20Be.%20Brahman%20or%20Abrahman%20%20or%20%20The%20World%20Turned%20Upside-Down.docx#_ftn5" name="_ftnref5" style="mso-footnote-id: ftn5;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;">[5]</span></span><!--[endif]--></span></span></a>);
Kampala, Uganda* (<i>kAmapAla</i>, “gratifier of human desires,” a name applied
to Vishnu and Shiva.<a href="file:///C:/Users/jeffr/OneDrive/Desktop/To%20Be%20or%20Not%20to%20Be.%20Brahman%20or%20Abrahman%20%20or%20%20The%20World%20Turned%20Upside-Down.docx#_ftn6" name="_ftnref6" style="mso-footnote-id: ftn6;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;">[6]</span></span><!--[endif]--></span></span></a><span style="mso-spacerun: yes;"> </span>Kampala, Odisha India); Siaya, Kenya
(Shiva/Shivaya); Kalii, Kenya (Kali, “black” and name of Goddess Kali.<span style="mso-spacerun: yes;"> </span>Kali, Gujarat and Kali, Tamil Nadu, India);
Simba, Kenya (Swahili “Simba” = “lion,” Sanskrit <i>simha,</i> = “lion”);
Kisangani, Democratic Republic of the Congo, Kisandji, Democratic Republic of
the Congo, Kisarawe, Tanzania, Kilwa Kisiwani, Tanzania, Kisiwa, Tanzania
(“Kisa” likely from God “Krishna,”); Shimbi Mashariki, Tanzania (Shiva + <i>maha</i>
+ rishi/<i>RSi</i>, “Shiva Great Sage”); Msindaji, Tanzania*, a community
overlooking the Indian Ocean (Sanskrit <i>sindhu,</i> name of Varuna as god of
the ocean<a href="file:///C:/Users/jeffr/OneDrive/Desktop/To%20Be%20or%20Not%20to%20Be.%20Brahman%20or%20Abrahman%20%20or%20%20The%20World%20Turned%20Upside-Down.docx#_ftn7" name="_ftnref7" style="mso-footnote-id: ftn7;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;">[7]</span></span><!--[endif]--></span></span></a> + <i>jI</i>,
“Sir/mister.”<a href="file:///C:/Users/jeffr/OneDrive/Desktop/To%20Be%20or%20Not%20to%20Be.%20Brahman%20or%20Abrahman%20%20or%20%20The%20World%20Turned%20Upside-Down.docx#_ftn8" name="_ftnref8" style="mso-footnote-id: ftn8;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;">[8]</span></span><!--[endif]--></span></span></a> Sindagi,
Karnataka India); Lingaula, Tanzania* (Sanskrit <i>liṅga</i>, “phallus”/“sign
of Shiva.” Lingala, Telangana and Lingala, Maharashtra India), Nangurukuru,
Tanzania (Sanskrit <i>nanA</i>, “mother" + <i>guru</i> “teacher” + <i>kuru
</i>a people/ancient kingdom of northern India<a href="file:///C:/Users/jeffr/OneDrive/Desktop/To%20Be%20or%20Not%20to%20Be.%20Brahman%20or%20Abrahman%20%20or%20%20The%20World%20Turned%20Upside-Down.docx#_ftn9" name="_ftnref9" style="mso-footnote-id: ftn9;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;">[9]</span></span><!--[endif]--></span></span></a>), Matapatapa,
Tanzania, a village on the ocean shore precariously perched at the top of a steep
sand dune (Sanskrit mata, “mother” or “considered” + <i>patApata </i>”going or
inclined to fall”<a href="file:///C:/Users/jeffr/OneDrive/Desktop/To%20Be%20or%20Not%20to%20Be.%20Brahman%20or%20Abrahman%20%20or%20%20The%20World%20Turned%20Upside-Down.docx#_ftn10" name="_ftnref10" style="mso-footnote-id: ftn10;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;">[10]</span></span><!--[endif]--></span></span></a>);
Banda, Uganda* and Banda, Tanzania* (Swahili <i>banda</i> “shed, barrack, barn,
hut; hovel: ~ la farasi stable; ~ la ndege air shed; ~ la gari garage; ~ la
kuku poultry yard. kibanda nm.”<a href="file:///C:/Users/jeffr/OneDrive/Desktop/To%20Be%20or%20Not%20to%20Be.%20Brahman%20or%20Abrahman%20%20or%20%20The%20World%20Turned%20Upside-Down.docx#_ftn11" name="_ftnref11" style="mso-footnote-id: ftn11;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;">[11]</span></span><!--[endif]--></span></span></a>;
Sanskrit <i>bandha</i><span style="mso-tab-count: 1;"> </span> m.
binding, tying, a bond, fetter . . . damming up (a river) . . . custody . . .
connection or intercourse with (comp.) . . . putting together, uniting,
contracting, combining, forming, producing . . . joining . . . constructing,
building (of a bridge &c) . . . a border, framework, enclosure, receptacle
. . .”<a href="file:///C:/Users/jeffr/OneDrive/Desktop/To%20Be%20or%20Not%20to%20Be.%20Brahman%20or%20Abrahman%20%20or%20%20The%20World%20Turned%20Upside-Down.docx#_ftn12" name="_ftnref12" style="mso-footnote-id: ftn12;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;">[12]</span></span><!--[endif]--></span></span></a>);
Lake Sagara, Tanzania* (Sanskrit <span style="mso-spacerun: yes;"> </span>sAgara,
<span style="mso-spacerun: yes;"> </span>“the ocean . . . <span style="mso-spacerun: yes;"> </span>an ocean . . . n. relating to the sea , marine);
Tara, Uganda* (Devi Tara, one of the names of Shiva’s Consort Parvati);
Shangarai, Tanzania, just south of Meru in Arusha (Shankara, name of Shiva
meaning “beneficent”); Kihindi, Tanzania (Hindi is a name of Durga and of the
language); Miguruwe, Tanzania (guru, a teacher); Zinga Ngahama, Tanzania (<i>linga</i>/symbol
of Shiva + <i>Ga</i> (Shiva) + <i>hama</i> a partiular personification”); Mitanga,
Tanzania, Sanga Sanga, Tanzania* (Sanskrit <i>sanga</i>); Kapala, Uganda* and
Kapalala, Tanzania (kapala/kApAla cup or bowl, skull, name of a sect of Shivites);
Aganga, Uganda, a community next to the Victoria Nile (<i>gangA</i>, Ganges
River, India); Atura, Uganda (<i>atura</i>, “not liberal, not rich”).<span style="mso-spacerun: yes;"> </span>The name of the coastal city Mombasa
similarly sounds rather like Mumbai (Bombay), an ancient port city on the
opposite side of the Indian Ocean from Mombasa, Kenya.<span style="mso-spacerun: yes;"> </span><o:p></o:p></p>
<div style="mso-element: footnote-list;"><!--[if !supportFootnotes]--><br clear="all" />
<hr align="left" size="1" width="33%" />
<!--[endif]-->
<div id="ftn1" style="mso-element: footnote;">
<p class="MsoFootnoteText"><a href="file:///C:/Users/jeffr/OneDrive/Desktop/To%20Be%20or%20Not%20to%20Be.%20Brahman%20or%20Abrahman%20%20or%20%20The%20World%20Turned%20Upside-Down.docx#_ftnref1" name="_ftn1" style="mso-footnote-id: ftn1;" title=""><span class="MsoFootnoteReference"><span style="font-size: 10.0pt;"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 10.0pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;">[1]</span></span><!--[endif]--></span></span></span></a><span style="font-size: 10.0pt;"> Cologne Digital Sanskrit Lexicon (from
Monier-Williams' 'Sanskrit-English Dictionary'), s.v. “sala,” accessed February
21, 2023,
https://www.sanskrit-lexicon.uni-koeln.de/scans/MWScan/tamil/index.html.<o:p></o:p></span></p>
</div>
<div id="ftn2" style="mso-element: footnote;">
<p class="MsoFootnoteText"><a href="file:///C:/Users/jeffr/OneDrive/Desktop/To%20Be%20or%20Not%20to%20Be.%20Brahman%20or%20Abrahman%20%20or%20%20The%20World%20Turned%20Upside-Down.docx#_ftnref2" name="_ftn2" style="mso-footnote-id: ftn2;" title=""><span class="MsoFootnoteReference"><span style="font-size: 10.0pt;"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 10.0pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;">[2]</span></span><!--[endif]--></span></span></span></a><span style="font-size: 10.0pt;"> Ibid., s.v. “vani.”<o:p></o:p></span></p>
</div>
<div id="ftn3" style="mso-element: footnote;">
<p class="MsoFootnoteText"><a href="file:///C:/Users/jeffr/OneDrive/Desktop/To%20Be%20or%20Not%20to%20Be.%20Brahman%20or%20Abrahman%20%20or%20%20The%20World%20Turned%20Upside-Down.docx#_ftnref3" name="_ftn3" style="mso-footnote-id: ftn3;" title=""><span class="MsoFootnoteReference"><span style="font-size: 10.0pt;"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 10.0pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;">[3]</span></span><!--[endif]--></span></span></span></a><span style="font-size: 10.0pt;"> Ibid, s.v. “kamara.” <o:p></o:p></span></p>
</div>
<div id="ftn4" style="mso-element: footnote;">
<p class="MsoFootnoteText"><a href="file:///C:/Users/jeffr/OneDrive/Desktop/To%20Be%20or%20Not%20to%20Be.%20Brahman%20or%20Abrahman%20%20or%20%20The%20World%20Turned%20Upside-Down.docx#_ftnref4" name="_ftn4" style="mso-footnote-id: ftn4;" title=""><span class="MsoFootnoteReference"><span style="font-size: 10.0pt;"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 10.0pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;">[4]</span></span><!--[endif]--></span></span></span></a><span style="font-size: 10.0pt;"> Ibid, s.v. “nama.”<o:p></o:p></span></p>
</div>
<div id="ftn5" style="mso-element: footnote;">
<p class="MsoFootnoteText"><a href="file:///C:/Users/jeffr/OneDrive/Desktop/To%20Be%20or%20Not%20to%20Be.%20Brahman%20or%20Abrahman%20%20or%20%20The%20World%20Turned%20Upside-Down.docx#_ftnref5" name="_ftn5" style="mso-footnote-id: ftn5;" title=""><span class="MsoFootnoteReference"><span style="font-size: 10.0pt;"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 10.0pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;">[5]</span></span><!--[endif]--></span></span></span></a><span style="font-size: 10.0pt;"> Ibid., s.v. “yama.”<o:p></o:p></span></p>
</div>
<div id="ftn6" style="mso-element: footnote;">
<p class="MsoFootnoteText" style="tab-stops: 39.0pt;"><a href="file:///C:/Users/jeffr/OneDrive/Desktop/To%20Be%20or%20Not%20to%20Be.%20Brahman%20or%20Abrahman%20%20or%20%20The%20World%20Turned%20Upside-Down.docx#_ftnref6" name="_ftn6" style="mso-footnote-id: ftn6;" title=""><span class="MsoFootnoteReference"><span style="font-size: 10.0pt;"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 10.0pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;">[6]</span></span><!--[endif]--></span></span></span></a><span style="font-size: 10.0pt;"> <a name="_Hlk136865647"></a><a name="_Hlk136868279"><span style="mso-bookmark: _Hlk136865647;">Ibid., s.v. “kamapala.”</span></a><span style="mso-bookmark: _Hlk136865647;"><o:p></o:p></span></span></p>
</div>
<div id="ftn7" style="mso-element: footnote;">
<p class="MsoFootnoteText"><a href="file:///C:/Users/jeffr/OneDrive/Desktop/To%20Be%20or%20Not%20to%20Be.%20Brahman%20or%20Abrahman%20%20or%20%20The%20World%20Turned%20Upside-Down.docx#_ftnref7" name="_ftn7" style="mso-footnote-id: ftn7;" title=""><span class="MsoFootnoteReference"><span style="font-size: 10.0pt;"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 10.0pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;">[7]</span></span><!--[endif]--></span></span></span></a><span style="font-size: 10.0pt;"> Ibid., s.v. “sindhu.”<o:p></o:p></span></p>
</div>
<div id="ftn8" style="mso-element: footnote;">
<p class="MsoFootnoteText"><a href="file:///C:/Users/jeffr/OneDrive/Desktop/To%20Be%20or%20Not%20to%20Be.%20Brahman%20or%20Abrahman%20%20or%20%20The%20World%20Turned%20Upside-Down.docx#_ftnref8" name="_ftn8" style="mso-footnote-id: ftn8;" title=""><span class="MsoFootnoteReference"><span style="font-size: 10.0pt;"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 10.0pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;">[8]</span></span><!--[endif]--></span></span></span></a><span style="font-size: 10.0pt;"> Ibid., s.v. “ji.” <o:p></o:p></span></p>
</div>
<div id="ftn9" style="mso-element: footnote;">
<p class="MsoFootnoteText"><a href="file:///C:/Users/jeffr/OneDrive/Desktop/To%20Be%20or%20Not%20to%20Be.%20Brahman%20or%20Abrahman%20%20or%20%20The%20World%20Turned%20Upside-Down.docx#_ftnref9" name="_ftn9" style="mso-footnote-id: ftn9;" title=""><span class="MsoFootnoteReference"><span style="font-size: 10.0pt;"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 10.0pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;">[9]</span></span><!--[endif]--></span></span></span></a><span style="font-size: 10.0pt;"> “Kuru Kingdom,” Wikipedia, last edited May 13, 2023,
accessed June 5, 2023,
https://en.wikipedia.org/wiki/Kuru_Kingdom#:~:text=Kuru%20(Sanskrit%3A%20%E0%A4%95%E0%A5%81%E0%A4%B0%E0%A5%81)%20was,900%20BCE).<o:p></o:p></span></p>
</div>
<div id="ftn10" style="mso-element: footnote;">
<p class="MsoFootnoteText"><a href="file:///C:/Users/jeffr/OneDrive/Desktop/To%20Be%20or%20Not%20to%20Be.%20Brahman%20or%20Abrahman%20%20or%20%20The%20World%20Turned%20Upside-Down.docx#_ftnref10" name="_ftn10" style="mso-footnote-id: ftn10;" title=""><span class="MsoFootnoteReference"><span style="font-size: 10.0pt;"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 10.0pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;">[10]</span></span><!--[endif]--></span></span></span></a><span style="font-size: 10.0pt;"> Cologne Digital Sanskrit Lexicon (from Monier-Williams'
'Sanskrit-English Dictionary'), s.v. “patapata,” accessed June 5, 2023,
https://www.sanskrit-lexicon.uni-koeln.de/scans/MWScan/tamil/index.html.<o:p></o:p></span></p>
</div>
<div id="ftn11" style="mso-element: footnote;">
<p class="MsoFootnoteText"><a href="file:///C:/Users/jeffr/OneDrive/Desktop/To%20Be%20or%20Not%20to%20Be.%20Brahman%20or%20Abrahman%20%20or%20%20The%20World%20Turned%20Upside-Down.docx#_ftnref11" name="_ftn11" style="mso-footnote-id: ftn11;" title=""><span class="MsoFootnoteReference"><span style="font-size: 10.0pt;"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 10.0pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;">[11]</span></span><!--[endif]--></span></span></span></a><span style="font-size: 10.0pt;"> Swahili-English Dictionary, s.v. “banda,” Nino
Vassella, accessed June 5, 2023, https://www.swahili.it/glossword/index.php?a=term&t=ae5bafa4aca3a8ab61.<o:p></o:p></span></p>
</div>
<div id="ftn12" style="mso-element: footnote;">
<p class="MsoFootnoteText"><a href="file:///C:/Users/jeffr/OneDrive/Desktop/To%20Be%20or%20Not%20to%20Be.%20Brahman%20or%20Abrahman%20%20or%20%20The%20World%20Turned%20Upside-Down.docx#_ftnref12" name="_ftn12" style="mso-footnote-id: ftn12;" title=""><span class="MsoFootnoteReference"><span style="font-size: 10.0pt;"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 10.0pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;">[12]</span></span><!--[endif]--></span></span></span></a><span style="font-size: 10.0pt;"> Cologne Digital Sanskrit Lexicon (from
Monier-Williams' 'Sanskrit-English Dictionary'), s.v. “bandha,” accessed June
5, 2023,
https://www.sanskrit-lexicon.uni-koeln.de/scans/MWScan/tamil/index.html.<o:p></o:p></span></p>
</div>
</div>Jeffrey Charles Archerhttp://www.blogger.com/profile/01838766714000350169noreply@blogger.com1tag:blogger.com,1999:blog-1547833004368962230.post-31709081001189590792023-04-19T17:39:00.004-06:002023-04-19T17:42:07.335-06:00 Updated and expanded English and Sanskrit cognates/nigh-cognates<p> Updated and expanded English and Sanskrit cognates/nigh-cognates</p><p style="text-indent: 47.2667px;">To be printed in soon to be published in<span style="font-family: "New Times Roman"; text-indent: 35.45pt;"> <i>To Be or Not To Be: brahman or Abrahman / The World Turned Upside-Down</i> </span><span style="font-family: New Times Roman;">https://www.</span>facebook.com/WorldTurnedUpsideDown </p><p style="text-indent: 47.2667px;"><a href="https://www.facebook.com/WorldTurnedUpsideDown"> To Be or Not To Be: Brahman or Abrahman | Facebook</a></p><p class="MsoNormal" style="line-height: 200%; text-indent: 35.45pt;"><span style="font-family: "New Times Roman"; mso-bidi-font-family: "New Times Roman";">Below are but a few of likely thousands of English
words derived from Sanskrit words, compiled from multiple sources.<a href="file:///C:/Users/jeffr/OneDrive/Desktop/To%20Be%20or%20Not%20to%20Be.%20Brahman%20or%20Abrahman%20%20or%20%20The%20World%20Turned%20Upside-Down.docx#_ftn1" name="_ftnref1" style="mso-footnote-id: ftn1;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "New Times Roman"; font-size: 12pt; mso-ansi-language: EN-US; mso-bidi-font-family: "New Times Roman"; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;">[1]</span></span><!--[endif]--></span></span></a>
<a href="file:///C:/Users/jeffr/OneDrive/Desktop/To%20Be%20or%20Not%20to%20Be.%20Brahman%20or%20Abrahman%20%20or%20%20The%20World%20Turned%20Upside-Down.docx#_ftn2" name="_ftnref2" style="mso-footnote-id: ftn2;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "New Times Roman"; font-size: 12pt; mso-ansi-language: EN-US; mso-bidi-font-family: "New Times Roman"; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;">[2]</span></span><!--[endif]--></span></span></a>
<a href="file:///C:/Users/jeffr/OneDrive/Desktop/To%20Be%20or%20Not%20to%20Be.%20Brahman%20or%20Abrahman%20%20or%20%20The%20World%20Turned%20Upside-Down.docx#_ftn3" name="_ftnref3" style="mso-footnote-id: ftn3;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "New Times Roman"; font-size: 12pt; mso-ansi-language: EN-US; mso-bidi-font-family: "New Times Roman"; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;">[3]</span></span><!--[endif]--></span></span></a>
<a href="file:///C:/Users/jeffr/OneDrive/Desktop/To%20Be%20or%20Not%20to%20Be.%20Brahman%20or%20Abrahman%20%20or%20%20The%20World%20Turned%20Upside-Down.docx#_ftn4" name="_ftnref4" style="mso-footnote-id: ftn4;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "New Times Roman"; font-size: 12pt; mso-ansi-language: EN-US; mso-bidi-font-family: "New Times Roman"; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;">[4]</span></span><!--[endif]--></span></span></a><o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-family: "New Times Roman"; mso-bidi-font-family: "New Times Roman";"><o:p> </o:p></span></p>
<p class="MsoNormal"><u><span face=""Calibri",sans-serif" style="font-size: 11pt; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">English<span style="mso-tab-count: 2;"> </span>Sanskrit<span style="mso-tab-count: 2;"> </span><o:p></o:p></span></u></p>
<p class="MsoNormal"><span face=""Calibri",sans-serif" style="font-size: 11pt; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">sister<span style="mso-tab-count: 2;"> </span>SvasR<span style="mso-tab-count: 2;"> </span>brother<span style="mso-tab-count: 2;"> </span>bhrAtR <span style="mso-tab-count: 2;"> </span>mother<span style="mso-tab-count: 2;"> </span>mAta,
mAtR<span style="mso-tab-count: 2;"> </span><o:p></o:p></span></p>
<p class="MsoNormal"><span face=""Calibri",sans-serif" style="font-size: 11pt; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">father<span style="mso-tab-count: 2;"> </span>pitR<span style="mso-tab-count: 2;"> </span>daughter<span style="mso-tab-count: 1;"> </span>duhitr<span style="mso-tab-count: 2;"> </span>son <span style="mso-tab-count: 2;"> </span>sunu<o:p></o:p></span></p>
<p class="MsoNormal"><span face=""Calibri",sans-serif" style="font-size: 11pt; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">car<span style="mso-tab-count: 2;"> </span>car,
carya<span style="mso-tab-count: 1;"> </span>cut<span style="mso-tab-count: 2;"> </span>cuT<span style="mso-tab-count: 2;"> </span>bath<span style="mso-tab-count: 2;"> </span>bad<span style="mso-tab-count: 2;"> </span><o:p></o:p></span></p>
<p class="MsoNormal"><span face=""Calibri",sans-serif" style="font-size: 11pt; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">bad<span style="mso-tab-count: 2;"> </span>badh<span style="mso-tab-count: 2;"> </span>cow<span style="mso-tab-count: 2;"> </span>go, gau<span style="mso-tab-count: 2;"> </span>shampoo<span style="mso-tab-count: 1;"> </span>sampU<o:p></o:p></span></p>
<p class="MsoNormal"><span face=""Calibri",sans-serif" style="font-size: 11pt; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">same<span style="mso-tab-count: 2;"> </span>sama<span style="mso-tab-count: 2;"> </span>symmetry<span style="mso-tab-count: 1;"> </span>samma <span style="mso-tab-count: 2;"> </span>Three<span style="mso-spacerun: yes;"> </span><span style="mso-tab-count: 2;"> </span>tri<span style="mso-tab-count: 2;"> </span><o:p></o:p></span></p>
<p class="MsoNormal"><span face=""Calibri",sans-serif" style="font-size: 11pt; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">Penta<span style="mso-spacerun: yes;"> </span><span style="mso-tab-count: 2;"> </span>panch<span style="mso-tab-count: 2;"> </span>Seven <span style="mso-tab-count: 2;"> </span>sapta<span style="mso-tab-count: 2;"> </span>Eight <span style="mso-tab-count: 2;"> </span>ashta<o:p></o:p></span></p>
<p class="MsoNormal"><span face=""Calibri",sans-serif" style="font-size: 11pt; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">Deca <span style="mso-tab-count: 2;"> </span>dasha<span style="mso-tab-count: 2;"> </span>Sugar <span style="mso-tab-count: 2;"> </span>sharkara <span style="mso-tab-count: 1;"> </span>Pepper<span style="mso-tab-count: 2;"> </span>pippala<span style="mso-tab-count: 2;"> </span><o:p></o:p></span></p>
<p class="MsoNormal"><span face=""Calibri",sans-serif" style="font-size: 11pt; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">Orange <span style="mso-tab-count: 2;"> </span>naaranga<span style="mso-tab-count: 1;"> </span>Rice <span style="mso-tab-count: 2;"> </span>vrihi<span style="mso-tab-count: 2;"> </span>Grass
<span style="mso-tab-count: 2;"> </span>ghaasa<o:p></o:p></span></p>
<p class="MsoNormal"><span face=""Calibri",sans-serif" style="font-size: 11pt; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">Jungle <span style="mso-tab-count: 2;"> </span>jangala<span style="mso-tab-count: 2;"> </span>Serpent <span style="mso-tab-count: 1;"> </span>sarpa <span style="mso-tab-count: 2;"> </span>Cheetah <span style="mso-tab-count: 1;"> </span>chitra<o:p></o:p></span></p>
<p class="MsoNormal"><span face=""Calibri",sans-serif" style="font-size: 11pt; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">Languor <span style="mso-tab-count: 1;"> </span>laangulam<span style="mso-tab-count: 1;"> </span>Mouse<span style="mso-spacerun: yes;">
</span><span style="mso-tab-count: 1;"> </span>muusha<span style="mso-tab-count: 1;"> </span>Panther <span style="mso-tab-count: 1;"> </span>pandara<o:p></o:p></span></p>
<p class="MsoNormal"><span face=""Calibri",sans-serif" style="font-size: 11pt; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">Cough <span style="mso-tab-count: 2;"> </span>kapha<span style="mso-tab-count: 2;"> </span>Vomit <span style="mso-tab-count: 2;"> </span>vama <span style="mso-tab-count: 2;"> </span>Voice <span style="mso-tab-count: 2;"> </span>vachas<span style="mso-tab-count: 1;"> </span><o:p></o:p></span></p>
<p class="MsoNormal"><span face=""Calibri",sans-serif" style="font-size: 11pt; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">Dental <span style="mso-tab-count: 2;"> </span>danta<span style="mso-tab-count: 2;"> </span>Mouth <span style="mso-tab-count: 2;"> </span>mukha<span style="mso-tab-count: 2;"> </span>Heart <span style="mso-tab-count: 2;"> </span>hrit,
hRdaya<o:p></o:p></span></p>
<p class="MsoNormal"><span face=""Calibri",sans-serif" style="font-size: 11pt; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">Nose <span style="mso-tab-count: 2;"> </span>naasa<span style="mso-tab-count: 2;"> </span>Seniews <span style="mso-tab-count: 1;"> </span>snaayu <span style="mso-tab-count: 2;"> </span>Smile <span style="mso-tab-count: 2;"> </span>smi<span style="mso-tab-count: 1;"> </span><o:p></o:p></span></p>
<p class="MsoNormal"><span face=""Calibri",sans-serif" style="font-size: 11pt; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">Man <span style="mso-tab-count: 2;"> </span>manu<span style="mso-tab-count: 2;"> </span>Mind <span style="mso-tab-count: 2;"> </span>man<span style="mso-tab-count: 2;"> </span>Ignited
<span style="mso-tab-count: 2;"> </span>agni<o:p></o:p></span></p>
<p class="MsoNormal"><span face=""Calibri",sans-serif" style="font-size: 11pt; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">Create <span style="mso-tab-count: 2;"> </span>kri<span style="mso-tab-count: 2;"> </span>Myth<span style="mso-tab-count: 2;"> </span>mithyA <span style="mso-tab-count: 2;"> </span>New <span style="mso-tab-count: 2;"> </span>nava<o:p></o:p></span></p>
<p class="MsoNormal"><span face=""Calibri",sans-serif" style="font-size: 11pt; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">Stay <span style="mso-tab-count: 2;"> </span>sthA<span style="mso-tab-count: 2;"> </span>Path <span style="mso-tab-count: 2;"> </span>patha<span style="mso-tab-count: 2;"> </span>Monk <span style="mso-tab-count: 2;"> </span>muni<o:p></o:p></span></p>
<p class="MsoNormal"><span face=""Calibri",sans-serif" style="font-size: 11pt; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">Saint <span style="mso-tab-count: 2;"> </span>sant<span style="mso-tab-count: 2;"> </span>Serve <span style="mso-tab-count: 2;"> </span>Sevaa <span style="mso-tab-count: 2;"> </span>Gene <span style="mso-tab-count: 2;"> </span>jan<span style="mso-tab-count: 1;"> </span><o:p></o:p></span></p>
<p class="MsoNormal"><span face=""Calibri",sans-serif" style="font-size: 11pt; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">Stand<span style="mso-tab-count: 2;"> </span>sthA<span style="mso-tab-count: 1;"> </span><span style="mso-tab-count: 1;"> </span>Name
<span style="mso-tab-count: 2;"> </span>naama<span style="mso-tab-count: 2;"> </span>Door<span style="mso-spacerun: yes;"> </span><span style="mso-tab-count: 2;"> </span>dvaawara<o:p></o:p></span></p>
<p class="MsoNormal"><span face=""Calibri",sans-serif" style="font-size: 11pt; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">Mix <span style="mso-tab-count: 2;"> </span>Mishra<span style="mso-tab-count: 2;"> </span>Mortuary <span style="mso-tab-count: 1;"> </span>mRta, mRtyu <span style="mso-tab-count: 1;"> </span>That <span style="mso-tab-count: 2;"> </span>tat<span style="mso-tab-count: 1;"> </span><o:p></o:p></span></p>
<p class="MsoNormal"><span face=""Calibri",sans-serif" style="font-size: 11pt; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">Vehicle <span style="mso-tab-count: 2;"> </span>vah<span style="mso-tab-count: 2;"> </span>Opal <span style="mso-tab-count: 1;"> </span>`<span style="mso-tab-count: 1;"> </span>upala<span style="mso-tab-count: 2;"> </span>Committee <span style="mso-tab-count: 1;"> </span>samiti<o:p></o:p></span></p>
<p class="MsoNormal"><span face=""Calibri",sans-serif" style="font-size: 11pt; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">Widow <span style="mso-tab-count: 2;"> </span>vidhavaa<span style="mso-tab-count: 1;"> </span>Cot <span style="mso-tab-count: 2;"> </span>kaTa <span style="mso-tab-count: 2;"> </span>ass<span style="mso-tab-count: 2;"> </span>āsa<span style="mso-tab-count: 1;"> </span><o:p></o:p></span></p>
<p class="MsoNormal"><span face=""Calibri",sans-serif" style="font-size: 11pt; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">attic<span style="mso-tab-count: 2;"> </span>aṭṭaka<span style="mso-tab-count: 2;"> </span>bumble bee<span style="mso-tab-count: 1;"> </span>bambhara <span style="mso-tab-count: 1;"> </span>char<span style="mso-tab-count: 2;"> </span>cūr<o:p></o:p></span></p>
<p class="MsoNormal"><span face=""Calibri",sans-serif" style="font-size: 11pt; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">cruel<span style="mso-tab-count: 2;"> </span>krūra<span style="mso-tab-count: 2;"> </span>dumb<span style="mso-tab-count: 2;"> </span>ḍimbha <span style="mso-tab-count: 1;"> </span>estate<span style="mso-tab-count: 2;"> </span>astatāti<o:p></o:p></span></p>
<p class="MsoNormal"><span face=""Calibri",sans-serif" style="font-size: 11pt; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">genuine<span style="mso-tab-count: 1;"> </span>jenya<span style="mso-tab-count: 2;"> </span>hunter<span style="mso-tab-count: 2;"> </span>hantṛ<span style="mso-tab-count: 2;"> </span>cook<span style="mso-tab-count: 2;"> </span>kuka<o:p></o:p></span></p>
<p class="MsoNormal"><span face=""Calibri",sans-serif" style="font-size: 11pt; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">litter<span style="mso-tab-count: 2;"> </span>lita<span style="mso-tab-count: 2;"> </span>little<span style="mso-tab-count: 2;"> </span>liṭya <span style="mso-tab-count: 2;"> </span>look<span style="mso-tab-count: 2;"> </span>lok<span style="mso-tab-count: 1;"> </span><o:p></o:p></span></p>
<p class="MsoNormal"><span face=""Calibri",sans-serif" style="font-size: 11pt; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">mad<span style="mso-tab-count: 2;"> </span>mad<span style="mso-tab-count: 2;"> </span>mass<span style="mso-tab-count: 2;"> </span>masa<span style="mso-tab-count: 2;"> </span>meet<span style="mso-tab-count: 2;"> </span>mith <o:p></o:p></span></p>
<p class="MsoNormal"><span face=""Calibri",sans-serif" style="font-size: 11pt; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">money<span style="mso-tab-count: 2;"> </span>maṇi<span style="mso-tab-count: 2;"> </span>omen<span style="mso-tab-count: 2;"> </span>oman <span style="mso-tab-count: 2;"> </span>overlook<span style="mso-tab-count: 1;"> </span>avalok<span style="mso-tab-count: 1;"> </span><o:p></o:p></span></p>
<p class="MsoNormal"><span face=""Calibri",sans-serif" style="font-size: 11pt; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">owl<span style="mso-tab-count: 2;"> </span>ālu<span style="mso-tab-count: 2;"> </span>pence<span style="mso-tab-count: 2;"> </span>paṇasa<span style="mso-tab-count: 2;"> </span>posh<span style="mso-tab-count: 2;"> </span>poṣa
<o:p></o:p></span></p>
<p class="MsoNormal"><span face=""Calibri",sans-serif" style="font-size: 11pt; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">press<span style="mso-tab-count: 2;"> </span>preṣ
<span style="mso-tab-count: 2;"> </span>proud<span style="mso-tab-count: 2;"> </span>prauḍha <span style="mso-tab-count: 1;"> </span>rite<span style="mso-tab-count: 2;"> </span>rīti<o:p></o:p></span></p>
<p class="MsoNormal"><span face=""Calibri",sans-serif" style="font-size: 11pt; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">sad<span style="mso-tab-count: 2;"> </span>sāda<span style="mso-tab-count: 2;"> </span>saint<span style="mso-tab-count: 2;"> </span>santa <span style="mso-tab-count: 2;"> </span>scale<span style="mso-tab-count: 2;"> </span>sakala<o:p></o:p></span></p>
<p class="MsoNormal"><span face=""Calibri",sans-serif" style="font-size: 11pt; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">shallow<span style="mso-tab-count: 2;"> </span>śarāva<span style="mso-tab-count: 2;"> </span>shock<span style="mso-tab-count: 2;"> </span>śoka <span style="mso-tab-count: 2;"> </span>Sir<span style="mso-tab-count: 2;"> </span>sūri<o:p></o:p></span></p>
<p class="MsoNormal"><span face=""Calibri",sans-serif" style="font-size: 11pt; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">smart<span style="mso-tab-count: 2;"> </span>samartha<span style="mso-tab-count: 1;"> </span>spy<span style="mso-tab-count: 2;"> </span>spaś<span style="mso-tab-count: 2;"> </span>stale<span style="mso-tab-count: 2;"> </span>sthālika<o:p></o:p></span></p>
<p class="MsoNormal"><span face=""Calibri",sans-serif" style="font-size: 11pt; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">swear<span style="mso-tab-count: 2;"> </span>svṛ<span style="mso-tab-count: 1;"> </span><span style="mso-tab-count: 1;"> </span>jump<span style="mso-tab-count: 2;"> </span>jhampa <span style="mso-tab-count: 1;"> </span>urge<span style="mso-tab-count: 2;"> </span>ūrj<o:p></o:p></span></p>
<p class="MsoNormal"><span face=""Calibri",sans-serif" style="font-size: 11pt; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">use<span style="mso-tab-count: 2;"> </span>yuj<span style="mso-tab-count: 2;"> </span>wax<span style="mso-tab-count: 2;"> </span>vakṣ<span style="mso-tab-count: 2;"> </span>win<span style="mso-tab-count: 2;"> </span>van<o:p></o:p></span></p>
<p class="MsoNormal"><span face=""Calibri",sans-serif" style="font-size: 11pt; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">wish<span style="mso-tab-count: 2;"> </span>vaś<span style="mso-tab-count: 2;"> </span>toll<span style="mso-tab-count: 2;"> </span>tul <span style="mso-tab-count: 2;"> </span>toss<span style="mso-tab-count: 2;"> </span>tas<span style="mso-tab-count: 1;"> </span><o:p></o:p></span></p>
<p class="MsoNormal"><span face=""Calibri",sans-serif" style="font-size: 11pt; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">union<span style="mso-tab-count: 2;"> </span>yūni<span style="mso-tab-count: 2;"> </span>urgent<span style="mso-tab-count: 2;"> </span>ūrjita<span style="mso-spacerun: yes;"> </span><span style="mso-tab-count: 2;"> </span>vest<span style="mso-tab-count: 2;"> </span>veṣṭ <o:p></o:p></span></p>
<p class="MsoNormal"><span face=""Calibri",sans-serif" style="font-size: 11pt; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">wage<span style="mso-tab-count: 2;"> </span>vāja
<span style="mso-tab-count: 2;"> </span>wagon<span style="mso-tab-count: 2;"> </span>vahana <span style="mso-tab-count: 2;"> </span>wed<span style="mso-tab-count: 2;"> </span>vid<o:p></o:p></span></p>
<p class="MsoNormal"><span face=""Calibri",sans-serif" style="font-size: 11pt; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">varnish<span style="mso-tab-count: 2;"> </span>varṇ<span style="mso-tab-count: 2;"> </span>zebra<span style="mso-tab-count: 2;"> </span>sabara<span style="mso-tab-count: 2;"> </span>fever <span style="mso-tab-count: 2;"> </span>jvar<o:p></o:p></span></p>
<p class="MsoNormal"><span face=""Calibri",sans-serif" style="font-size: 11pt; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">entrails<span style="mso-spacerun: yes;">
</span><span style="mso-tab-count: 1;"> </span>antral<span style="mso-tab-count: 2;"> </span>nasal/nose <span style="mso-tab-count: 1;"> </span>naas <span style="mso-tab-count: 2;"> </span>herpes<span style="mso-tab-count: 2;"> </span>serpes<span style="mso-tab-count: 1;"> </span><o:p></o:p></span></p>
<p class="MsoNormal"><span face=""Calibri",sans-serif" style="font-size: 11pt; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">gland <span style="mso-tab-count: 2;"> </span>granthi<span style="mso-tab-count: 2;"> </span>drip, drop(s) <span style="mso-tab-count: 1;"> </span>drups<span style="mso-tab-count: 2;"> </span>hydrocephalus<span style="mso-tab-count: 1;"> </span>ardra-kapaalaa<o:p></o:p></span></p>
<p class="MsoNormal"><span face=""Calibri",sans-serif" style="font-size: 11pt; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">hiccups<span style="mso-tab-count: 2;"> </span>hicca<span style="mso-tab-count: 2;"> </span>muscle <span style="mso-tab-count: 2;"> </span>mausal<span style="mso-tab-count: 2;"> </span>malign<span style="mso-tab-count: 1;"> </span><span style="mso-tab-count: 1;"> </span>mallen<o:p></o:p></span></p>
<p class="MsoNormal"><span face=""Calibri",sans-serif" style="font-size: 11pt; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">hooray <span style="mso-tab-count: 2;"> </span>hari
<span style="mso-tab-count: 2;"> </span>amen<span style="mso-tab-count: 2;"> </span>aum<span style="mso-tab-count: 2;"> </span>idea<span style="mso-tab-count: 2;"> </span>vidya<o:p></o:p></span></p>
<p class="MsoNormal"><span face=""Calibri",sans-serif" style="font-size: 11pt; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">is<span style="mso-tab-count: 2;"> </span>As<span style="mso-tab-count: 2;"> </span>two<span style="mso-tab-count: 2;"> </span>dva<span style="mso-tab-count: 2;"> </span>dinghy<span style="mso-tab-count: 2;"> </span>din.gi<o:p></o:p></span></p>
<p class="MsoNormal"><span face=""Calibri",sans-serif" style="font-size: 11pt; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">shaman <span style="mso-tab-count: 1;"> </span>shramaNa<span style="mso-tab-count: 1;"> </span>call, calling <span style="mso-tab-count: 1;"> </span>kal<span style="mso-tab-count: 1;"> </span><span style="mso-tab-count: 1;"> </span>ambient <span style="mso-tab-count: 1;"> </span>amb<o:p></o:p></span></p>
<p class="MsoNormal"><span face=""Calibri",sans-serif" style="font-size: 11pt; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">cackle <span style="mso-tab-count: 2;"> </span>kakh<span style="mso-tab-count: 2;"> </span>fart<span style="mso-tab-count: 2;"> </span>pard<span style="mso-tab-count: 2;"> </span>to pound <span style="mso-tab-count: 1;"> </span>puND<o:p></o:p></span></p>
<p class="MsoNormal"><span face=""Calibri",sans-serif" style="font-size: 11pt; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">rap (talk)<span style="mso-tab-count: 1;"> </span>rap<span style="mso-tab-count: 1;"> </span><span style="mso-tab-count: 1;"> </span>lick<span style="mso-tab-count: 2;"> </span>lih<span style="mso-tab-count: 2;"> </span>dam<span style="mso-tab-count: 2;"> </span>dam<o:p></o:p></span></p>
<p class="MsoNormal"><span face=""Calibri",sans-serif" style="font-size: 11pt; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">soot <span style="mso-tab-count: 2;"> </span>sutee<span style="mso-tab-count: 2;"> </span>pretty (“fairly”)<span style="mso-tab-count: 1;"> </span>prati<span style="mso-tab-count: 2;"> </span>rumble<span style="mso-tab-count: 2;"> </span>ramb<o:p></o:p></span></p>
<p class="MsoNormal"><span face=""Calibri",sans-serif" style="font-size: 11pt; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">want<span style="mso-tab-count: 2;"> </span>vanta<span style="mso-tab-count: 2;"> </span>bond<span style="mso-tab-count: 2;"> </span>bandha <span style="mso-tab-count: 1;"> </span>domicile<span style="mso-tab-count: 1;"> </span>dama<o:p></o:p></span></p>
<p class="MsoNormal"><span face=""Calibri",sans-serif" style="font-size: 11pt; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">divine <span style="mso-spacerun: yes;"> </span><span style="mso-tab-count: 2;"> </span>divya<span style="mso-tab-count: 2;"> </span>nasty<span style="mso-tab-count: 2;"> </span>naSTi<span style="mso-tab-count: 2;"> </span>navy/naval<span style="mso-tab-count: 1;"> </span>nAva<o:p></o:p></span></p>
<p class="MsoNormal"><span face=""Calibri",sans-serif" style="font-size: 11pt; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">far <span style="mso-tab-count: 2;"> </span>para<span style="mso-tab-count: 2;"> </span>parallel<span style="mso-tab-count: 2;"> </span>parA<span style="mso-tab-count: 2;"> </span>care<span style="mso-tab-count: 1;"> </span><span style="mso-tab-count: 1;"> </span>karuNa<span style="mso-tab-count: 2;"> </span><o:p></o:p></span></p>
<p class="MsoNormal"><span face=""Calibri",sans-serif" style="font-size: 11pt; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;"><o:p> </o:p></span></p>
<p class="MsoNormal"><span face=""Calibri",sans-serif" style="font-size: 11pt; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">osteomalacia<span style="mso-tab-count: 1;"> </span>ashti-malashay
(contamination of the bones)<o:p></o:p></span></p>
<p class="MsoNormal"><span face=""Calibri",sans-serif" style="font-size: 11pt; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">dyspepsia<span style="mso-tab-count: 1;"> </span>dush-pachanashay
(bad digestion)<o:p></o:p></span></p>
<p class="MsoNormal"><span face=""Calibri",sans-serif" style="font-size: 11pt; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">surgeon<span style="mso-tab-count: 1;"> </span>salya-jan
(one who yields a sharp instrument)<o:p></o:p></span></p>
<p class="MsoNormal"><span face=""Calibri",sans-serif" style="font-size: 11pt; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">fertility<span style="mso-tab-count: 2;"> </span>falati-Iti
(one who yields fruit)<o:p></o:p></span></p>
<p class="MsoNormal"><span face=""Calibri",sans-serif" style="font-size: 11pt; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">anesthesia<span style="mso-tab-count: 1;"> </span>anashtashayee
(one lying in improper state)<o:p></o:p></span></p>
<p class="MsoNormal"><span face=""Calibri",sans-serif" style="font-size: 11pt; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">homeopathy <span style="mso-tab-count: 1;"> </span>sameo-pathy
(treatment parallel to symptoms)<o:p></o:p></span></p>
<p class="MsoNormal"><span face=""Calibri",sans-serif" style="font-size: 11pt; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">allopathy<span style="mso-tab-count: 1;"> </span>alag-pathy
(treatment different from symptoms)<o:p></o:p></span></p>
<p class="MsoNormal"><span face=""Calibri",sans-serif" style="font-size: 11pt; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">can (i.e., “can him” kill/get rid of)<span style="mso-tab-count: 1;"> </span>can<o:p></o:p></span></p>
<p class="MsoNormal"><span face=""Calibri",sans-serif" style="font-size: 11pt; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">yolk (i.e., “yolk the oxen”)<span style="mso-tab-count: 2;"> </span>yoga<o:p></o:p></span></p>
<p class="MsoNormal"><span face=""Calibri",sans-serif" style="font-size: 11pt; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">etc., etc., <o:p></o:p></span></p>
<div style="mso-element: footnote-list;"><!--[if !supportFootnotes]--><br clear="all" />
<hr align="left" size="1" width="33%" />
<!--[endif]-->
<div id="ftn1" style="mso-element: footnote;">
<p class="MsoFootnoteText"><a href="file:///C:/Users/jeffr/OneDrive/Desktop/To%20Be%20or%20Not%20to%20Be.%20Brahman%20or%20Abrahman%20%20or%20%20The%20World%20Turned%20Upside-Down.docx#_ftnref1" name="_ftn1" style="mso-footnote-id: ftn1;" title=""><span class="MsoFootnoteReference"><span style="font-size: 10pt;"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 10pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;">[1]</span></span><!--[endif]--></span></span></span></a><span style="font-size: 10pt;"> Cologne Digital Sanskrit Lexicon (from
Monier-Williams' 'Sanskrit-English Dictionary'), accessed January 5, 2023,
https://www.sanskrit-lexicon.uni-koeln.de/scans/MWScan/tamil/index.html.<o:p></o:p></span></p>
</div>
<div id="ftn2" style="mso-element: footnote;">
<p class="MsoFootnoteText"><a href="file:///C:/Users/jeffr/OneDrive/Desktop/To%20Be%20or%20Not%20to%20Be.%20Brahman%20or%20Abrahman%20%20or%20%20The%20World%20Turned%20Upside-Down.docx#_ftnref2" name="_ftn2" style="mso-footnote-id: ftn2;" title=""><span class="MsoFootnoteReference"><span style="font-size: 10pt;"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 10pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;">[2]</span></span><!--[endif]--></span></span></span></a><span style="font-size: 10pt;"> Antara R. Bansal, “Do you know these common English
words of Sanskrit origin?” Language Curry, accessed January 5, 2023, https://blogs.languagecurry.com/articles/do-you-know-these-common-english-words-of-sanskrit-origin.<o:p></o:p></span></p>
</div>
<div id="ftn3" style="mso-element: footnote;">
<p class="MsoFootnoteText"><a href="file:///C:/Users/jeffr/OneDrive/Desktop/To%20Be%20or%20Not%20to%20Be.%20Brahman%20or%20Abrahman%20%20or%20%20The%20World%20Turned%20Upside-Down.docx#_ftnref3" name="_ftn3" style="mso-footnote-id: ftn3;" title=""><span class="MsoFootnoteReference"><span style="font-size: 10pt;"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 10pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;">[3]</span></span><!--[endif]--></span></span></span></a><span style="font-size: 10pt;"> Constantine Borissoff. “English – Sanskrit similar
words,” borissoff Personal site of Constantine Borissoff, November 12, 2012, https://borissoff.wordpress.com/2012/11/12/english-sanskrit-similar-words/.<o:p></o:p></span></p>
</div>
<div id="ftn4" style="mso-element: footnote;">
<p class="MsoFootnoteText"><a href="file:///C:/Users/jeffr/OneDrive/Desktop/To%20Be%20or%20Not%20to%20Be.%20Brahman%20or%20Abrahman%20%20or%20%20The%20World%20Turned%20Upside-Down.docx#_ftnref4" name="_ftn4" style="mso-footnote-id: ftn4;" title=""><span class="MsoFootnoteReference"><span style="font-size: 10pt;"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman",serif; font-size: 10pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;">[4]</span></span><!--[endif]--></span></span></span></a><span style="font-size: 10pt;"> Stephen Knapp, <i>Proof of Vedic Culture’s Global
Existence </i>(Detroit: The World Relief Network, 2000), 30.<o:p></o:p></span></p>
</div>
</div><br /><p></p>Jeffrey Charles Archerhttp://www.blogger.com/profile/01838766714000350169noreply@blogger.com0tag:blogger.com,1999:blog-1547833004368962230.post-62001915255630801202022-12-17T18:48:00.004-07:002023-03-17T17:00:32.057-06:00Reading from the Introduction to To Be or Not To Be: brahman or Abrahman / The World Turned Upside-Down <p style="text-align: center;"> A little reading from the Introduction to <i>To Be or Not To Be: brahman or Abrahman / </i></p><p style="text-align: center;"><i>The World Turned Upside-Down</i></p><p style="text-align: center;"><br /></p><div class="separator" style="clear: both; text-align: center;"><br /></div><div class="separator" style="clear: both; text-align: center;"><div class="separator" style="clear: both; text-align: center;"><iframe allowfullscreen="" class="BLOG_video_class" height="266" src="https://www.youtube.com/embed/SLdg0VtCiJc" width="320" youtube-src-id="SLdg0VtCiJc"></iframe></div><div class="separator" style="clear: both; text-align: center;"><br /></div><div class="separator" style="clear: both; text-align: center;"><br /></div><div class="separator" style="clear: both; text-align: center;">and another tiny teaser . . .</div><div class="separator" style="clear: both; text-align: center;"><iframe allowfullscreen="" class="BLOG_video_class" height="266" src="https://www.youtube.com/embed/QdYPVCed6oo" width="320" youtube-src-id="QdYPVCed6oo"></iframe></div><div class="separator" style="clear: both; text-align: center;"><br /></div><br /><div class="separator" style="clear: both; text-align: center;"><br /></div></div><br /><i><br /></i><p></p>
Jeffrey Charles Archerhttp://www.blogger.com/profile/01838766714000350169noreply@blogger.com0tag:blogger.com,1999:blog-1547833004368962230.post-91458476661140993992022-12-03T16:41:00.003-07:002022-12-13T16:08:28.762-07:00List of English words derived from Sanskrit (In Progress) <p> Just starting on this endeavor . . . </p><p>Why is Sanskrit not taught as root to much of the English language, as well as root to Greek and Latin?!?!</p><p><br /></p><p><br /></p><p style="text-align: center;"><b><span style="font-size: medium;">(beginnings of) a list of English words that are directly related to Sanskrit words: </span></b></p><p style="text-align: center;"><b><br /></b></p><p style="text-align: left;"></p><p class="MsoNormal" style="margin-bottom: 0in;"><b>English words from Sanskrit
from Cologne Digital Sanskrit Lexicon<span style="mso-spacerun: yes;"> </span></b><a href="https://www.sanskrit-lexicon.uni-koeln.de/scans/MWScan/tamil/index.html"><b>https://www.sanskrit-lexicon.uni-koeln.de/scans/MWScan/tamil/index.html</b></a><b><o:p></o:p></b></p>
<p class="MsoNormal" style="margin-bottom: 0in;"><b><o:p> </o:p></b></p>
<p class="MsoNormal" style="margin-bottom: 0in;"><b><o:p> </o:p></b></p>
<p class="MsoNormal"><b>Sister<o:p></o:p></b></p>
<p class="MsoNormal"><b>svasR<span style="mso-tab-count: 1;"> </span><span style="mso-spacerun: yes;"> </span>f. (of doubtful derivation) a
sister (also applied to closely connected things of the fem. gender , as to the
fingers , the waters &c.) RV. &c. &c. [Cf. Gk. $ ; Lat. {soror} ;
Lith. {sesu4} ; Goth. &387312[1282 ,3] {swistar} ; Germ. {Schwester} ; Eng.
{sister}.)<o:p></o:p></b></p>
<p class="MsoNormal"><b><o:p> </o:p></b></p>
<p class="MsoNormal"><b>Brother<o:p></o:p></b></p>
<p class="MsoNormal"><b>bhrAtR<span style="mso-tab-count: 1;"> </span><span style="mso-spacerun: yes;"> </span>m. (connection with %{bhR}
doubtful) a brother (often used to designate a near relative or an intimate
friend , esp. as a term of friendly address) RV. &c. &c. ; du. brother
and sister Pa1n2. 1-2 , 68. [Cf. Zd. {bra1tar} ; Gk. $ &c. ; Lat.
&234074[770 ,2] {frater} ; Lith. {broter-e7lis} ; Slav. {bratru7} ; Goth.
{brothar} ; Germ. {bruoder} , {Bruder} ; Eng. {brother}.]<o:p></o:p></b></p>
<p class="MsoNormal"><b>bhrAtra <span style="mso-tab-count: 1;"> </span>m.
a brother (see %{mAtur-bh-}) ; n. brotherhood , fraternity RV.<o:p></o:p></b></p>
<p class="MsoNormal"><b><o:p> </o:p></b></p>
<p class="MsoNormal"><b>Mother<o:p></o:p></b></p>
<p class="MsoNormal"><b>mAta<span style="mso-tab-count: 1;"> </span><span style="mso-spacerun: yes;"> </span>1 mfn. . . , made , composed (?)
RV. v , 45 , 6 <span style="mso-spacerun: yes;"> </span>. . . mother "' ;
cf. %{deva-mAta}).<o:p></o:p></b></p>
<p class="MsoNormal"><b><o:p> </o:p></b></p>
<p class="MsoNormal"><b>Father<o:p></o:p></b></p>
<p class="MsoNormal"><b>pitR<span style="mso-tab-count: 1;"> </span>m. . . .
a father RV. &c. &c. (in the Veda N. of Br2ihas-pati , Varun2a ,
Praja1-pati , and esp. of heaven or the sky ; %{antarA@pitaraM@mAtaraM@ca} ,
`" between heaven and earth "' RV. x , 88 , 15) ; m. du. (%{-tarau})
father and mother , parents RV. &c. &c. (in the Veda N. of the Aran2is
[q.v.] and of heaven and earth) ; pl. (%{-taras}) the fathers , forefathers ,
ancestors , (esp.) the Pitr2is or deceased ancestors (they are of 2 classes ,
viz. the deceased father , grandfathers and great-grandfathers of any partic.
person , and the progenitors of mankind generally . . . <o:p></o:p></b></p>
<p class="MsoNormal"><b><o:p> </o:p></b></p>
<p class="MsoNormal"><b>car<o:p></o:p></b></p>
<p class="MsoNormal"><b>car<span style="mso-tab-count: 1;"> </span><span style="mso-tab-count: 1;"> </span>. . . to move one's self , go ,
walk , move , stir , roam about , wander (said of men , animals , water , ships
, stars , &c.) RV. AV. &c. ; to spread , be diffused (as fire) VarBr2S.
xix , 7 ; to move or travel through , pervade , go along , follow . . .<o:p></o:p></b></p>
<p class="MsoNormal"><b>carya<span style="mso-tab-count: 1;"> </span><span style="mso-tab-count: 1;"> </span>mfn. (Pa1n2. 3-1 , 100) to be
practised or performed Mn. iii , 1 ; m. (= %{cara}) the small shell Cypraea
moneta L. ; n. ifc. driving (in a carriage) MBh. viii , 4215 ; (%{A}) f. going
about , wandering , walking or roaming about , visiting , driving (in a
carriage) . . .<o:p></o:p></b></p>
<p class="MsoNormal"><b><o:p> </o:p></b></p>
<p class="MsoNormal"><b><o:p> </o:p></b></p>
<p class="MsoNormal"><b><o:p> </o:p></b></p>
<p class="MsoNormal"><b>cut<o:p></o:p></b></p>
<p class="MsoNormal"><b>cuT<span style="mso-tab-count: 1;"> </span>. . . to
split , cut off Dha1tup.: cl. 1. %{coTati} (%{cuNT-} , %{cuND-}) , to become
small ib. (cf. %{cuTT} and %{buT}).<o:p></o:p></b></p>
<p class="MsoNormal"><b><o:p> </o:p></b></p>
<p class="MsoNormal"><b>Cow<o:p></o:p></b></p>
<p class="MsoNormal"><b>go<span style="mso-tab-count: 1;"> </span>. . . m.
an ox f. a cow , (pl.) cattle , kine , herd of cattle RV. &c. (in comp.
before . . . `" anything coming from or belonging to an ox or cow<o:p></o:p></b></p>
<p class="MsoNormal"><b><o:p> </o:p></b></p>
<p class="MsoNormal"><b>Shampoo<o:p></o:p></b></p>
<p class="MsoNormal"><b>sampU <span style="mso-tab-count: 2;"> </span>P.
A1. %{-punAti} , %{-punIte} , to cleanse thoroughly , purify RV. A1s3vGr2.:
Caus. %{-pAvayati} , to make thoroughly clean , cleanse , purify S3Br.<o:p></o:p></b></p>
<p class="MsoNormal"><b><o:p> </o:p></b></p>
<p class="MsoNormal"><b>Same<o:p></o:p></b></p>
<p class="MsoNormal"><b>sama<span style="mso-tab-count: 1;"> </span>2 mf . . . even
, smooth , flat , plain , level , parallel <span style="mso-spacerun: yes;"> </span>. . . same , equal , similar , like ,
equivalent , like to or identical or homogeneous with (instr. e.g. %{mayA@sama}
"' , like to me . . . <o:p></o:p></b></p>
<p class="MsoNormal"><b><o:p> </o:p></b></p>
<p class="MsoNormal"><b>List from https://blogs.languagecurry.com/articles/do-you-know-these-common-english-words-of-sanskrit-origin<o:p></o:p></b></p>
<p class="MsoNormal"><b>Mother from maatr <o:p></o:p></b></p>
<p class="MsoNormal"><b>Father from pitr <o:p></o:p></b></p>
<p class="MsoNormal"><b>Brother from bhraatr<o:p></o:p></b></p>
<p class="MsoNormal"><b>Sister from svasr<o:p></o:p></b></p>
<p class="MsoNormal"><b>Son from sunu<o:p></o:p></b></p>
<p class="MsoNormal"><b>Daughter from duhitr<o:p></o:p></b></p>
<p class="MsoNormal"><b>Three from tri<o:p></o:p></b></p>
<p class="MsoNormal"><b>Penta from panch<o:p></o:p></b></p>
<p class="MsoNormal"><b>Seven from sapta<o:p></o:p></b></p>
<p class="MsoNormal"><b>Eight from ashta<o:p></o:p></b></p>
<p class="MsoNormal"><b>Deca from dasha<o:p></o:p></b></p>
<p class="MsoNormal"><b>Sugar from sharkara<o:p></o:p></b></p>
<p class="MsoNormal"><b>Pepper from pippala<o:p></o:p></b></p>
<p class="MsoNormal"><b>Orange from naaranga<o:p></o:p></b></p>
<p class="MsoNormal"><b>Rice from vrihi<o:p></o:p></b></p>
<p class="MsoNormal"><b>Grass from ghaasa<o:p></o:p></b></p>
<p class="MsoNormal"><b>Jungle from jangala<o:p></o:p></b></p>
<p class="MsoNormal"><b>Cow from gau<o:p></o:p></b></p>
<p class="MsoNormal"><b>Serpent from sarpa<o:p></o:p></b></p>
<p class="MsoNormal"><b>Cheetah from chitra<o:p></o:p></b></p>
<p class="MsoNormal"><b>Langoor from laangulam<o:p></o:p></b></p>
<p class="MsoNormal"><b>Mouse from muusha<o:p></o:p></b></p>
<p class="MsoNormal"><b>Panther from pandara<o:p></o:p></b></p>
<p class="MsoNormal"><b>Cough from kapha<o:p></o:p></b></p>
<p class="MsoNormal"><b>Vomit from vama<o:p></o:p></b></p>
<p class="MsoNormal"><b>Voice from vachas<o:p></o:p></b></p>
<p class="MsoNormal"><b>Dental from danta<o:p></o:p></b></p>
<p class="MsoNormal"><b>Mouth from mukha<o:p></o:p></b></p>
<p class="MsoNormal"><b>Heart from hrit<o:p></o:p></b></p>
<p class="MsoNormal"><b>Nose from naasa<o:p></o:p></b></p>
<p class="MsoNormal"><b>Seniews from snaayu<o:p></o:p></b></p>
<p class="MsoNormal"><b>Smile from smi<o:p></o:p></b></p>
<p class="MsoNormal"><b>Man from manu<o:p></o:p></b></p>
<p class="MsoNormal"><b>Mind from man<o:p></o:p></b></p>
<p class="MsoNormal"><b>Me from maa<o:p></o:p></b></p>
<p class="MsoNormal"><b>Ignited from agni<o:p></o:p></b></p>
<p class="MsoNormal"><b>Create from kri<o:p></o:p></b></p>
<p class="MsoNormal"><b>Myth from mithya<o:p></o:p></b></p>
<p class="MsoNormal"><b>New from nava<o:p></o:p></b></p>
<p class="MsoNormal"><b>Stay from sthaa<o:p></o:p></b></p>
<p class="MsoNormal"><b>Path from patha<o:p></o:p></b></p>
<p class="MsoNormal"><b>Monk from muni<o:p></o:p></b></p>
<p class="MsoNormal"><b>Saint from sant<o:p></o:p></b></p>
<p class="MsoNormal"><b>Serve from Sevaa<o:p></o:p></b></p>
<p class="MsoNormal"><b>Gene from jan<o:p></o:p></b></p>
<p class="MsoNormal"><b>Same from sama<o:p></o:p></b></p>
<p class="MsoNormal"><b>Name from naama<o:p></o:p></b></p>
<p class="MsoNormal"><b>Door from dvaawara<o:p></o:p></b></p>
<p class="MsoNormal"><b>Mix from mishra<o:p></o:p></b></p>
<p class="MsoNormal"><b>Mortuary from mrita<o:p></o:p></b></p>
<p class="MsoNormal"><b>That from tat<o:p></o:p></b></p>
<p class="MsoNormal"><b>Vehicle from vah<o:p></o:p></b></p>
<p class="MsoNormal"><b>Opal from upala<o:p></o:p></b></p>
<p class="MsoNormal"><b>Committee from samiti<o:p></o:p></b></p>
<p class="MsoNormal"><b>Widow from vidhavaa<o:p></o:p></b></p>
<p class="MsoNormal"><b>Cot from kaTa<o:p></o:p></b></p>
<p class="MsoNormal"><b><o:p> </o:p></b></p>
<p class="MsoNormal"><b><o:p> </o:p></b></p>
<p class="MsoNormal"><b>From<span style="mso-spacerun: yes;"> </span>https://borissoff.wordpress.com/2012/11/12/english-sanskrit-similar-words/<o:p></o:p></b></p>
<p class="MsoNormal"><b><o:p> </o:p></b></p>
<p class="MsoNormal"><b>ass<span style="mso-tab-count: 1;"> </span>āsa<span style="mso-spacerun: yes;"> </span>seat,<span style="mso-spacerun: yes;">
</span>the lower part of the body, behind, posteriors<o:p></o:p></b></p>
<p class="MsoNormal"><b>attic<span style="mso-tab-count: 1;"> </span>aṭṭaka<span style="mso-spacerun: yes;"> </span>an apartment on the roof<o:p></o:p></b></p>
<p class="MsoNormal"><b>bumble bee<span style="mso-tab-count: 1;"> </span>bambhara<span style="mso-spacerun: yes;"> </span>a bee<o:p></o:p></b></p>
<p class="MsoNormal"><b>char<span style="mso-tab-count: 1;"> </span>cūr to
burn<o:p></o:p></b></p>
<p class="MsoNormal"><b>cruel<span style="mso-tab-count: 1;"> </span>krūra
cruel, fierce, ferocious, pitiless, harsh<o:p></o:p></b></p>
<p class="MsoNormal"><b>dumb<span style="mso-tab-count: 1;"> </span>ḍimbha an
idiot, an infant<o:p></o:p></b></p>
<p class="MsoNormal"><b>estate<span style="mso-tab-count: 1;"> </span>astatāti<span style="mso-spacerun: yes;"> </span>home<o:p></o:p></b></p>
<p class="MsoNormal"><b>genuine<span style="mso-tab-count: 1;"> </span>jenya<span style="mso-spacerun: yes;"> </span>genuine, true<o:p></o:p></b></p>
<p class="MsoNormal"><b>hunter<span style="mso-tab-count: 1;"> </span>hantṛ<span style="mso-spacerun: yes;"> </span>a slayer, killer<o:p></o:p></b></p>
<p class="MsoNormal"><b>cook<span style="mso-tab-count: 1;"> </span>kuka<span style="mso-spacerun: yes;"> </span>a cook<o:p></o:p></b></p>
<p class="MsoNormal"><b>litter<span style="mso-tab-count: 1;"> </span>lita<span style="mso-spacerun: yes;"> </span>broken, torn asunder asunder, scattered,
dispersed, destroyed<o:p></o:p></b></p>
<p class="MsoNormal"><b>little<span style="mso-tab-count: 1;"> </span>liṭya<span style="mso-spacerun: yes;"> </span>to be little<o:p></o:p></b></p>
<p class="MsoNormal"><b>look<span style="mso-tab-count: 1;"> </span>lok<span style="mso-spacerun: yes;"> </span>to see, behold, perceive<o:p></o:p></b></p>
<p class="MsoNormal"><b>mad<span style="mso-tab-count: 1;"> </span>mad<span style="mso-spacerun: yes;"> </span>to rejoice, be glad,exult, delight or revel
in, be drunk (also fig.)<o:p></o:p></b></p>
<p class="MsoNormal"><b>mass<span style="mso-tab-count: 1;"> </span>masa
measure, weight<o:p></o:p></b></p>
<p class="MsoNormal"><b>meet<span style="mso-tab-count: 1;"> </span>mith to
unite, pair, couple, meet (as friend or antagonist)<o:p></o:p></b></p>
<p class="MsoNormal"><b>money<span style="mso-tab-count: 1;"> </span>maṇi<span style="mso-spacerun: yes;"> </span>jewel, gem, pearl (also fig.)<o:p></o:p></b></p>
<p class="MsoNormal"><b>omen<span style="mso-tab-count: 1;"> </span>oman<span style="mso-spacerun: yes;"> </span>help, protection<o:p></o:p></b></p>
<p class="MsoNormal"><b>overlook<span style="mso-tab-count: 1;"> </span>avalok<span style="mso-spacerun: yes;"> </span>to look upon or at, view, behold, see,
notice, observe<o:p></o:p></b></p>
<p class="MsoNormal"><b>owl<span style="mso-tab-count: 1;"> </span>ālu an
owl<o:p></o:p></b></p>
<p class="MsoNormal"><b>pence<span style="mso-tab-count: 1;"> </span>paṇasa<span style="mso-spacerun: yes;"> </span>a commodity , an article of sale or commerce<o:p></o:p></b></p>
<p class="MsoNormal"><b>posh<span style="mso-tab-count: 1;"> </span>poṣa
thriving, prosperity, abundance, wealth, growth, increase (see more in
http://blog.oxforddictionaries.com/2012/02/what-is-the-origin-of-posh/)<o:p></o:p></b></p>
<p class="MsoNormal"><b>press<span style="mso-tab-count: 1;"> </span>preṣ to
drive on, urge, impel, send forth<o:p></o:p></b></p>
<p class="MsoNormal"><b>proud<span style="mso-tab-count: 1;"> </span>prauḍha<span style="mso-spacerun: yes;"> </span>proud, arrogant, confident, bold, audacious,
impudent<o:p></o:p></b></p>
<p class="MsoNormal"><b>rite<span style="mso-tab-count: 1;"> </span>rīti
general course or way, usage, custom, practice, method, manner<o:p></o:p></b></p>
<p class="MsoNormal"><b>sad<span style="mso-tab-count: 1;"> </span>sāda<span style="mso-spacerun: yes;"> </span>sinking down, exhaustion, weariness<o:p></o:p></b></p>
<p class="MsoNormal"><b>saint<span style="mso-tab-count: 1;"> </span>santa
true, real, actual, genuine, sincere, honest, truthful, faithful, pure,
virtuous, good, successful, effectual, valid<o:p></o:p></b></p>
<p class="MsoNormal"><b>scale<span style="mso-tab-count: 1;"> </span>sakala
consisting of parts, divisible<o:p></o:p></b></p>
<p class="MsoNormal"><b>shallow<span style="mso-tab-count: 1;"> </span>śarāva<span style="mso-spacerun: yes;"> </span>a shallow cup, dish, plate, platter<o:p></o:p></b></p>
<p class="MsoNormal"><b>shock<span style="mso-tab-count: 1;"> </span>śoka
sorrow, affliction, anguish, pain, trouble, grief for<o:p></o:p></b></p>
<p class="MsoNormal"><b>Sir<span style="mso-tab-count: 1;"> </span>sūri a
learned man, sage<o:p></o:p></b></p>
<p class="MsoNormal"><b>smart<span style="mso-tab-count: 1;"> </span>samartha
very strong or powerful, competent, capable of. able to<o:p></o:p></b></p>
<p class="MsoNormal"><b>spy<span style="mso-tab-count: 1;"> </span>spaś<span style="mso-spacerun: yes;"> </span>one who looks or beholds, a watcher, spy<o:p></o:p></b></p>
<p class="MsoNormal"><b>stale<span style="mso-tab-count: 1;"> </span>sthālika
the smell of faeces<o:p></o:p></b></p>
<p class="MsoNormal"><b>stupor, stupid<span style="mso-tab-count: 1;"> </span>sthāpita
caused or made to stand, fixed<o:p></o:p></b></p>
<p class="MsoNormal"><b>swear<span style="mso-tab-count: 1;"> </span>svṛ<span style="mso-spacerun: yes;"> </span>(also written {svar})<span style="mso-spacerun: yes;"> </span>to utter a sound, sound, resound<o:p></o:p></b></p>
<p class="MsoNormal"><b>jump<span style="mso-tab-count: 1;"> </span>jhampa<span style="mso-spacerun: yes;"> </span>a jump<o:p></o:p></b></p>
<p class="MsoNormal"><b>urge<span style="mso-tab-count: 1;"> </span>ūrj<span style="mso-spacerun: yes;"> </span>to strengthen, invigorate<o:p></o:p></b></p>
<p class="MsoNormal"><b>use<span style="mso-tab-count: 1;"> </span>yuj to
make ready, prepare, arrange, fit out, set to work, use, employ<o:p></o:p></b></p>
<p class="MsoNormal"><b>wax<span style="mso-tab-count: 1;"> </span>vakṣ<span style="mso-spacerun: yes;"> </span>to grow, increase, be strong or powerful<o:p></o:p></b></p>
<p class="MsoNormal"><b>win<span style="mso-tab-count: 1;"> </span>van to
conquer, win, become master of, possess<o:p></o:p></b></p>
<p class="MsoNormal"><b>wish<span style="mso-tab-count: 1;"> </span>vaś<span style="mso-spacerun: yes;"> </span>to desire, wish, long for, be fond of, like<o:p></o:p></b></p>
<p class="MsoNormal"><b>toll<span style="mso-tab-count: 1;"> </span>tul<span style="mso-spacerun: yes;"> </span>to lift up, raise<o:p></o:p></b></p>
<p class="MsoNormal"><b>toss<span style="mso-tab-count: 1;"> </span>tas to
throw<o:p></o:p></b></p>
<p class="MsoNormal"><b>union<span style="mso-tab-count: 1;"> </span>yūni<span style="mso-spacerun: yes;"> </span>connection, union<o:p></o:p></b></p>
<p class="MsoNormal"><b>urgent<span style="mso-tab-count: 1;"> </span>ūrjita<span style="mso-spacerun: yes;"> </span>endowed with strength or power, important<o:p></o:p></b></p>
<p class="MsoNormal"><b>vest<span style="mso-tab-count: 1;"> </span>veṣṭ<span style="mso-spacerun: yes;"> </span>to dress, to wrap up, envelop, enclose,
surround, cover, invest, beset<o:p></o:p></b></p>
<p class="MsoNormal"><b>wage<span style="mso-tab-count: 1;"> </span>vāja the
prize of a race or of battle, booty, gain, reward<o:p></o:p></b></p>
<p class="MsoNormal"><b>wagon<span style="mso-tab-count: 1;"> </span>vahana<span style="mso-spacerun: yes;"> </span>a square chariot with a pole<o:p></o:p></b></p>
<p class="MsoNormal"><b>varnish<span style="mso-tab-count: 1;"> </span>varṇ<span style="mso-spacerun: yes;"> </span>to paint, colour, dye.<o:p></o:p></b></p>
<p class="MsoNormal"><b>wed<span style="mso-tab-count: 1;"> </span>Sanskrit <i>vid
</i></b>(https://www.hitxp.com/articles/linguistics/list-of-dhatus-root-words-sanskrit-dictionary/)<o:p></o:p></p>
<p class="MsoNormal"><b>zebra<span style="mso-tab-count: 1;"> </span>śabara<span style="mso-spacerun: yes;"> </span>variegated, brindled / śarvara<span style="mso-tab-count: 1;"> </span>mfn. variegated, spotted (equals karvara-;
see also śabara-, śabala-) (<a href="https://sanskritdictionary.com/?q=sabara">https://sanskritdictionary.com/?q=sabara</a>)<o:p></o:p></b></p>
<p class="MsoNormal"><b><o:p> </o:p></b></p>
<p class="MsoNormal"><b>Below from <a href="https://www.hitxp.com/articles/linguistics/list-of-dhatus-root-words-sanskrit-dictionary/">https://www.hitxp.com/articles/linguistics/list-of-dhatus-root-words-sanskrit-dictionary/</a>
<o:p></o:p></b></p>
<p class="MsoNormal"><b><o:p> </o:p></b></p>
<table border="0" cellpadding="0" cellspacing="0" class="MsoNormalTable" style="background: white; border-collapse: collapse; mso-yfti-tbllook: 1184; width: 696px;">
<tbody><tr style="mso-yfti-firstrow: yes; mso-yfti-irow: 0;">
<td style="border: 1pt solid windowtext; mso-border-alt: solid windowtext .75pt; padding: 6pt;">
<p class="MsoNormal" style="line-height: normal; margin-bottom: 15.75pt;"><span face=""Verdana",sans-serif" style="color: #3b4246; font-size: 12pt; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">52<o:p></o:p></span></p>
</td>
<td style="border-left: none; border: 1pt solid windowtext; mso-border-alt: solid windowtext .75pt; mso-border-left-alt: solid windowtext .75pt; padding: 6pt;">
<p class="MsoNormal" style="line-height: normal; margin-bottom: 15.75pt;"><span style="color: #3b4246; font-family: "Mangal",serif; font-size: 12pt; mso-fareast-font-family: "Times New Roman";">बाड्</span><span face=""Verdana",sans-serif" style="color: #3b4246; font-size: 12pt; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";"><o:p></o:p></span></p>
</td>
<td style="border-left: none; border: 1pt solid windowtext; mso-border-alt: solid windowtext .75pt; mso-border-left-alt: solid windowtext .75pt; padding: 6pt;">
<p class="MsoNormal" style="line-height: normal; margin-bottom: 15.75pt;"><span face=""Verdana",sans-serif" style="color: #3b4246; font-size: 12pt; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">bad<o:p></o:p></span></p>
</td>
<td style="border-left: none; border: 1pt solid windowtext; mso-border-alt: solid windowtext .75pt; mso-border-left-alt: solid windowtext .75pt; padding: 6pt;">
<p class="MsoNormal" style="line-height: normal; margin-bottom: 15.75pt;"><span face=""Verdana",sans-serif" style="color: #3b4246; font-size: 12pt; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">ba</span><span face=""Arial",sans-serif" style="color: #3b4246; font-size: 12pt; mso-fareast-font-family: "Times New Roman";">ːɖ</span><span face=""Verdana",sans-serif" style="color: #3b4246; font-size: 12pt; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";"><o:p></o:p></span></p>
</td>
<td style="border-left: none; border: 1pt solid windowtext; mso-border-alt: solid windowtext .75pt; mso-border-left-alt: solid windowtext .75pt; padding: 6pt;">
<p class="MsoNormal" style="line-height: normal; margin-bottom: 15.75pt;"><span face=""Verdana",sans-serif" style="color: #3b4246; font-size: 12pt; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">to
bathe<br />
to dive<o:p></o:p></span></p>
</td>
</tr>
<tr style="mso-yfti-irow: 1;">
<td style="border-top: none; border: 1pt solid windowtext; mso-border-alt: solid windowtext .75pt; mso-border-top-alt: solid windowtext .75pt; padding: 6pt;">
<p class="MsoNormal" style="line-height: normal; margin-bottom: 15.75pt;"><span face=""Verdana",sans-serif" style="color: #3b4246; font-size: 12pt; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">53<o:p></o:p></span></p>
</td>
<td style="border-bottom: 1pt solid windowtext; border-left: none; border-right: 1pt solid windowtext; border-top: none; mso-border-alt: solid windowtext .75pt; mso-border-left-alt: solid windowtext .75pt; mso-border-top-alt: solid windowtext .75pt; padding: 6pt;">
<p class="MsoNormal" style="line-height: normal; margin-bottom: 15.75pt;"><span style="color: #3b4246; font-family: "Mangal",serif; font-size: 12pt; mso-fareast-font-family: "Times New Roman";">बध्</span><span face=""Verdana",sans-serif" style="color: #3b4246; font-size: 12pt; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";"><o:p></o:p></span></p>
</td>
<td style="border-bottom: 1pt solid windowtext; border-left: none; border-right: 1pt solid windowtext; border-top: none; mso-border-alt: solid windowtext .75pt; mso-border-left-alt: solid windowtext .75pt; mso-border-top-alt: solid windowtext .75pt; padding: 6pt;">
<p class="MsoNormal" style="line-height: normal; margin-bottom: 15.75pt;"><span face=""Verdana",sans-serif" style="color: #3b4246; font-size: 12pt; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">badh<o:p></o:p></span></p>
</td>
<td style="border-bottom: 1pt solid windowtext; border-left: none; border-right: 1pt solid windowtext; border-top: none; mso-border-alt: solid windowtext .75pt; mso-border-left-alt: solid windowtext .75pt; mso-border-top-alt: solid windowtext .75pt; padding: 6pt;">
<p class="MsoNormal" style="line-height: normal; margin-bottom: 15.75pt;"><span face=""Verdana",sans-serif" style="color: #3b4246; font-size: 12pt; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">bəd</span><span face=""Arial",sans-serif" style="color: #3b4246; font-size: 12pt; mso-fareast-font-family: "Times New Roman";">̤</span><span face=""Verdana",sans-serif" style="color: #3b4246; font-size: 12pt; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";"><o:p></o:p></span></p>
</td>
<td style="border-bottom: 1pt solid windowtext; border-left: none; border-right: 1pt solid windowtext; border-top: none; mso-border-alt: solid windowtext .75pt; mso-border-left-alt: solid windowtext .75pt; mso-border-top-alt: solid windowtext .75pt; padding: 6pt;">
<p class="MsoNormal" style="line-height: normal; margin-bottom: 15.75pt;"><span face=""Verdana",sans-serif" style="color: #3b4246; font-size: 12pt; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">to
bind, to restrain<br />
to loathe<br />
to be disgusted with, to shrink from<o:p></o:p></span></p>
</td>
</tr>
<tr style="mso-yfti-irow: 2; mso-yfti-lastrow: yes;">
<td style="border-top: none; border: 1pt solid windowtext; mso-border-alt: solid windowtext .75pt; mso-border-top-alt: solid windowtext .75pt; padding: 6pt;">
<p class="MsoNormal" style="line-height: normal; margin-bottom: 15.75pt;"><span face=""Verdana",sans-serif" style="color: #3b4246; font-size: 12pt; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">54<o:p></o:p></span></p>
</td>
<td style="border-bottom: 1pt solid windowtext; border-left: none; border-right: 1pt solid windowtext; border-top: none; mso-border-alt: solid windowtext .75pt; mso-border-left-alt: solid windowtext .75pt; mso-border-top-alt: solid windowtext .75pt; padding: 6pt;">
<p class="MsoNormal" style="line-height: normal; margin-bottom: 15.75pt;"><span style="color: #3b4246; font-family: "Mangal",serif; font-size: 12pt; mso-fareast-font-family: "Times New Roman";">बाध्</span><span face=""Verdana",sans-serif" style="color: #3b4246; font-size: 12pt; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";"><o:p></o:p></span></p>
</td>
<td style="border-bottom: 1pt solid windowtext; border-left: none; border-right: 1pt solid windowtext; border-top: none; mso-border-alt: solid windowtext .75pt; mso-border-left-alt: solid windowtext .75pt; mso-border-top-alt: solid windowtext .75pt; padding: 6pt;">
<p class="MsoNormal" style="line-height: normal; margin-bottom: 15.75pt;"><span face=""Verdana",sans-serif" style="color: #3b4246; font-size: 12pt; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">badh<o:p></o:p></span></p>
</td>
<td style="border-bottom: 1pt solid windowtext; border-left: none; border-right: 1pt solid windowtext; border-top: none; mso-border-alt: solid windowtext .75pt; mso-border-left-alt: solid windowtext .75pt; mso-border-top-alt: solid windowtext .75pt; padding: 6pt;">
<p class="MsoNormal" style="line-height: normal; margin-bottom: 15.75pt;"><span face=""Verdana",sans-serif" style="color: #3b4246; font-size: 12pt; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">ba</span><span face=""Arial",sans-serif" style="color: #3b4246; font-size: 12pt; mso-fareast-font-family: "Times New Roman";">ː</span><span face=""Verdana",sans-serif" style="color: #3b4246; font-size: 12pt; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">d</span><span face=""Arial",sans-serif" style="color: #3b4246; font-size: 12pt; mso-fareast-font-family: "Times New Roman";">̤</span><span face=""Verdana",sans-serif" style="color: #3b4246; font-size: 12pt; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";"><o:p></o:p></span></p>
</td>
<td style="border-bottom: 1pt solid windowtext; border-left: none; border-right: 1pt solid windowtext; border-top: none; mso-border-alt: solid windowtext .75pt; mso-border-left-alt: solid windowtext .75pt; mso-border-top-alt: solid windowtext .75pt; padding: 6pt;">
<p class="MsoNormal" style="line-height: normal; margin-bottom: 15.75pt;"><span face=""Verdana",sans-serif" style="color: #3b4246; font-size: 12pt; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">to
oppress, to torment<o:p></o:p></span></p>
</td>
</tr>
</tbody></table>
<p class="MsoNormal"><b><o:p> </o:p></b></p><p class="MsoNormal"><b>From Stephen Knapp’s book <i>Proof of Vedic Culture’s Global
Existence <o:p></o:p></i></b></p><p class="MsoNormal"><b>Medical Terms<o:p></o:p></b></p><p class="MsoNormal"><b>English Sanskrit<o:p></o:p></b></p><p class="MsoNormal"><b> </b></p><p class="MsoNormal"><b>Fever jvar<o:p></o:p></b></p><p class="MsoNormal"><b>Entrails antral<o:p></o:p></b></p><p class="MsoNormal"><b>Nasal/nose naas<o:p></o:p></b></p><p class="MsoNormal"><b>Herpes
serpes<o:p></o:p></b></p><p class="MsoNormal"><b>Gland granthi<o:p></o:p></b></p><p class="MsoNormal"><b>Drip, drop, drops drups<o:p></o:p></b></p><p class="MsoNormal"><b>Hydrocephalus ardra-kapaalaa (damp brain)<o:p></o:p></b></p><p class="MsoNormal"><b>Hiccups hicca<o:p></o:p></b></p><p class="MsoNormal"><b>Muscle mausal <o:p></o:p></b></p><p class="MsoNormal"><b>Malign, malignant mallen<o:p></o:p></b></p><p class="MsoNormal"><b>Osteomalacia ashti-malashay
(contamination of the bones)<o:p></o:p></b></p><p class="MsoNormal"><b>Dyspepsia dush-pachanashay (bad digestion)<o:p></o:p></b></p><p class="MsoNormal"><b>Surgeon salya-jan (one who yields a sharp
instrument)<o:p></o:p></b></p><p class="MsoNormal"><b>Fertility falati-Iti (one
who yields fruit)<o:p></o:p></b></p><p class="MsoNormal"><b>Anesthesia anashtashayee (one lying in
improper state)<o:p></o:p></b></p><p class="MsoNormal"><b>Homeopathy sameo-pathy
(treatment parallel to symptoms)<o:p></o:p></b></p><p class="MsoNormal"><b>Allopathy alag-pathy (treatment different
from symptoms)<o:p></o:p></b></p><p class="MsoNormal"><b> </b></p><p class="MsoNormal">
</p><p class="MsoNormal"><b> </b></p><b></b><p></p>Jeffrey Charles Archerhttp://www.blogger.com/profile/01838766714000350169noreply@blogger.com0tag:blogger.com,1999:blog-1547833004368962230.post-24104008409674759062022-06-28T10:15:00.001-06:002022-06-28T10:15:11.293-06:00Removed my appendix and decided to put it here instead . . . <p> Decided not to include this as an appendix to <i>To Be or Not To Be: brahman or Abrahman / The World Turned Upside-Down</i>, so thought to publish these remnants of my unfinished Master's thesis for the Master of Arts Program in the Social Sciences at the University of Chicago as would have appeared in my book here in the blog. Enjoy . . .</p><p><br /></p><p><br /></p><div class="WordSection1">
<p align="center" class="MsoNormal" style="line-height: 150%; margin-bottom: .0001pt; margin-bottom: 0in; page-break-before: always; text-align: center;"><b><span style="font-family: "Times New Roman",serif; font-size: 14.0pt; line-height: 150%; mso-fareast-font-family: "Times New Roman";">APPENDIX</span></b><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 150%; mso-fareast-font-family: "Times New Roman";"><o:p></o:p></span></p>
<p class="MsoNormal" style="line-height: 150%; margin-bottom: .0001pt; margin-bottom: 0in;"><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 150%; mso-fareast-font-family: "Times New Roman";"><o:p> </o:p></span></p>
<p class="MsoNormal" style="line-height: 150%; margin-bottom: .0001pt; margin-bottom: 0in;"><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 150%; mso-fareast-font-family: "Times New Roman";">Upon revisiting the remnants of my
never-completed Master's thesis, an endeavor undertaken after I had resigned my
ministry and more or less set Christianity aside, I immediately recognized that
my thinking already quite succinctly showed more than subtle resonances with
what I have since come to know as <i>sanAtana dharma</i>, “keeping it together
forever,” and especially with <i>Advaita,</i> “non-dualism.”<span style="mso-spacerun: yes;"> </span>Upon revisiting so many memories of my
experiences of this life lived, I realize that a path of yoga, yolk or union—body
and mind, space and time, self and other—had already begun in my path and
pilgrimage.<span style="mso-spacerun: yes;"> </span>Being conveyed to Taos and
to the Hanuman Temple for Shivaratri in 1997 and the apparent shift of paradigm
that came to me from that experience was in fact only a continuation of the
same dharma that had been guiding me along my path all the while, and likely
even long before this life lived. <o:p></o:p></span></p>
<p class="MsoNormal" style="line-height: 150%; margin-bottom: .0001pt; margin-bottom: 0in;"><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 150%; mso-fareast-font-family: "Times New Roman";"><span style="mso-tab-count: 1;"> </span>If
you choose to read this addendum, you will certainly note a continuity between
the ideas and concepts I incorporated those years ago when endeavoring to sort
through the dualistically constructed conflicts between Judaism, Christianity
and Islam—the primary crux of most wars and dangerous tensions facing the
peoples of the world since the Cold War ended and in fact since long before—and
my embrace of “Hinduism” and the philosophy of Advaita Vedanta and those
contingent theories I have proffered in the preceding.<span style="mso-spacerun: yes;"> </span>Indeed, I have come to understand my
explorations of post-modernism and deconstruction in my last year of college
into graduate school as a perfect segue between Christianity and <i>sanAtana
dharma</i>, all pertinent and poignant parts of the Play of the Gods<i> </i>in
this Golden Age of the Dark Age. <o:p></o:p></span></p>
<p class="MsoNormal" style="line-height: 150%; margin-bottom: .0001pt; margin-bottom: 0in;"><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 150%; mso-fareast-font-family: "Times New Roman";"><span style="mso-tab-count: 1;"> </span>Unfortunately,
about 70-80 pages of my MA Thesis, fruit of my labors at the U of C, are no
longer extant, lest there's a 3½” floppy disk in storage and well enough hidden
somewhere amongst my personal effects.<span style="mso-spacerun: yes;">
</span>Nonetheless, I am still pleased enough with these remaining pages to
include them as at least an appendix to this text, as I feel they help to
present my intellectual as well as spiritual pilgrimage from an early devotion
to Nature and the mountains, to devoted Christian minister, to student of cultural
history and critical theory at the University of Chicago, to wandering devotee
of Shakti advocate of Advaita Vedanta and proponent of some rather radical
theories.<span style="mso-spacerun: yes;"> </span>Likewise, these words further
elucidate my general contentions of <i>To Be or Not To Be: brahman or Abrahman
/ The World Turned Upside-Down </i>with an academic rigor that is rather
outside my regular parlance these days, and will certainly grant those
academics that chance to read and consider the previous chapters a bit more
insight into the theoretical underpinnings and general intellectual influences
that lay somewhere behind the formulation of the preceding rather paradigm
shaking theories.<span style="mso-spacerun: yes;"> </span><span style="color: black;"><o:p></o:p></span></span></p>
<p class="MsoNormal" style="line-height: 150%; margin-bottom: .0001pt; margin-bottom: 0in;"><span style="color: black; font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 150%; mso-fareast-font-family: "Times New Roman";"><o:p> </o:p></span></p>
<p align="center" class="MsoNormal" style="margin-bottom: .0001pt; margin-bottom: 0in; mso-line-height-alt: 10.0pt; page-break-before: always; text-align: center;"><span style="color: black; font-family: "Times New Roman",serif; font-size: 14.0pt; mso-bidi-font-size: 12.0pt; mso-fareast-font-family: "Times New Roman";"><o:p> </o:p></span></p>
<p align="center" class="MsoNormal" style="margin-bottom: .0001pt; margin-bottom: 0in; mso-line-height-alt: 10.0pt; text-align: center;"><span style="color: black; font-family: "Times New Roman",serif; font-size: 14.0pt; mso-bidi-font-size: 12.0pt; mso-fareast-font-family: "Times New Roman";">THE UNIVERSITY OF CHICAGO<o:p></o:p></span></p>
<p align="center" class="MsoNormal" style="margin-bottom: .0001pt; margin-bottom: 0in; mso-line-height-alt: 10.0pt; text-align: center;"><span style="color: black; font-family: "Times New Roman",serif; font-size: 14.0pt; mso-bidi-font-size: 12.0pt; mso-fareast-font-family: "Times New Roman";"><o:p> </o:p></span></p>
<p align="center" class="MsoNormal" style="margin-bottom: .0001pt; margin-bottom: 0in; mso-line-height-alt: 10.0pt; text-align: center;"><span style="color: black; font-family: "Times New Roman",serif; font-size: 14.0pt; mso-bidi-font-size: 12.0pt; mso-fareast-font-family: "Times New Roman";"><o:p> </o:p></span></p>
<p align="center" class="MsoNormal" style="margin-bottom: .0001pt; margin-bottom: 0in; mso-line-height-alt: 10.0pt; text-align: center;"><span style="color: black; font-family: "Times New Roman",serif; font-size: 14.0pt; mso-bidi-font-size: 12.0pt; mso-fareast-font-family: "Times New Roman";"><o:p> </o:p></span></p>
<p align="center" class="MsoNormal" style="margin-bottom: .0001pt; margin-bottom: 0in; mso-line-height-alt: 10.0pt; text-align: center;"><span style="color: black; font-family: "Times New Roman",serif; font-size: 14.0pt; mso-bidi-font-size: 12.0pt; mso-fareast-font-family: "Times New Roman";"><o:p> </o:p></span></p>
<p align="center" class="MsoNormal" style="margin-bottom: .0001pt; margin-bottom: 0in; mso-line-height-alt: 10.0pt; text-align: center;"><span style="color: black; font-family: "Times New Roman",serif; font-size: 14.0pt; mso-bidi-font-size: 12.0pt; mso-fareast-font-family: "Times New Roman";"><o:p> </o:p></span></p>
<p align="center" class="MsoNormal" style="margin-bottom: .0001pt; margin-bottom: 0in; mso-line-height-alt: 10.0pt; text-align: center;"><span style="color: black; font-family: "Times New Roman",serif; font-size: 14.0pt; mso-bidi-font-size: 12.0pt; mso-fareast-font-family: "Times New Roman";"><o:p> </o:p></span></p>
<p align="center" class="MsoNormal" style="margin-bottom: .0001pt; margin-bottom: 0in; mso-line-height-alt: 10.0pt; text-align: center;"><span style="color: black; font-family: "Times New Roman",serif; font-size: 14.0pt; mso-bidi-font-size: 12.0pt; mso-fareast-font-family: "Times New Roman";"><o:p> </o:p></span></p>
<p align="center" class="MsoNormal" style="margin-bottom: .0001pt; margin-bottom: 0in; mso-line-height-alt: 10.0pt; text-align: center;"><span style="color: black; font-family: "Times New Roman",serif; font-size: 14.0pt; mso-bidi-font-size: 12.0pt; mso-fareast-font-family: "Times New Roman";">NON-ESSENTIALLY OCCIDENTAL:<o:p></o:p></span></p>
<p align="center" class="MsoNormal" style="margin-bottom: .0001pt; margin-bottom: 0in; mso-line-height-alt: 10.0pt; text-align: center;"><span style="color: black; font-family: "Times New Roman",serif; font-size: 14.0pt; mso-bidi-font-size: 12.0pt; mso-fareast-font-family: "Times New Roman";"><o:p> </o:p></span></p>
<p align="center" class="MsoNormal" style="margin-bottom: .0001pt; margin-bottom: 0in; mso-line-height-alt: 10.0pt; text-align: center;"><span style="color: black; font-family: "Times New Roman",serif; font-size: 14.0pt; mso-bidi-font-size: 12.0pt; mso-fareast-font-family: "Times New Roman";">HETEROGLOSSIA IN THE WESTERN DISCOURSE ON ISLAM<o:p></o:p></span></p>
<p align="center" class="MsoNormal" style="margin-bottom: .0001pt; margin-bottom: 0in; mso-line-height-alt: 10.0pt; text-align: center;"><span style="color: black; font-family: "Times New Roman",serif; font-size: 14.0pt; mso-bidi-font-size: 12.0pt; mso-fareast-font-family: "Times New Roman";"><o:p> </o:p></span></p>
<p align="center" class="MsoNormal" style="margin-bottom: .0001pt; margin-bottom: 0in; mso-line-height-alt: 10.0pt; text-align: center;"><span style="color: black; font-family: "Times New Roman",serif; font-size: 14.0pt; mso-bidi-font-size: 12.0pt; mso-fareast-font-family: "Times New Roman";"><o:p> </o:p></span></p>
<p align="center" class="MsoNormal" style="margin-bottom: .0001pt; margin-bottom: 0in; mso-line-height-alt: 10.0pt; text-align: center;"><span style="color: black; font-family: "Times New Roman",serif; font-size: 14.0pt; mso-bidi-font-size: 12.0pt; mso-fareast-font-family: "Times New Roman";"><o:p> </o:p></span></p>
<p align="center" class="MsoNormal" style="margin-bottom: .0001pt; margin-bottom: 0in; mso-line-height-alt: 10.0pt; text-align: center;"><span style="color: black; font-family: "Times New Roman",serif; font-size: 14.0pt; mso-bidi-font-size: 12.0pt; mso-fareast-font-family: "Times New Roman";"><o:p> </o:p></span></p>
<p align="center" class="MsoNormal" style="margin-bottom: .0001pt; margin-bottom: 0in; mso-line-height-alt: 10.0pt; text-align: center;"><span style="color: black; font-family: "Times New Roman",serif; font-size: 14.0pt; mso-bidi-font-size: 12.0pt; mso-fareast-font-family: "Times New Roman";"><o:p> </o:p></span></p>
<p align="center" class="MsoNormal" style="margin-bottom: .0001pt; margin-bottom: 0in; mso-line-height-alt: 10.0pt; text-align: center;"><span style="color: black; font-family: "Times New Roman",serif; font-size: 14.0pt; mso-bidi-font-size: 12.0pt; mso-fareast-font-family: "Times New Roman";"><o:p> </o:p></span></p>
<p align="center" class="MsoNormal" style="margin-bottom: .0001pt; margin-bottom: 0in; mso-line-height-alt: 10.0pt; text-align: center;"><span style="color: black; font-family: "Times New Roman",serif; font-size: 14.0pt; mso-bidi-font-size: 12.0pt; mso-fareast-font-family: "Times New Roman";"><o:p> </o:p></span></p>
<p align="center" class="MsoNormal" style="margin-bottom: .0001pt; margin-bottom: 0in; mso-line-height-alt: 10.0pt; text-align: center;"><span style="color: black; font-family: "Times New Roman",serif; font-size: 14.0pt; mso-bidi-font-size: 12.0pt; mso-fareast-font-family: "Times New Roman";"><o:p> </o:p></span></p>
<p align="center" class="MsoNormal" style="margin-bottom: .0001pt; margin-bottom: 0in; mso-line-height-alt: 10.0pt; text-align: center;"><span style="color: black; font-family: "Times New Roman",serif; font-size: 14.0pt; mso-bidi-font-size: 12.0pt; mso-fareast-font-family: "Times New Roman";"><o:p> </o:p></span></p>
<p align="center" class="MsoNormal" style="margin-bottom: .0001pt; margin-bottom: 0in; mso-line-height-alt: 10.0pt; text-align: center;"><span style="color: black; font-family: "Times New Roman",serif; font-size: 14.0pt; mso-bidi-font-size: 12.0pt; mso-fareast-font-family: "Times New Roman";">MASTER’S THESIS<o:p></o:p></span></p>
<p align="center" class="MsoNormal" style="margin-bottom: .0001pt; margin-bottom: 0in; mso-line-height-alt: 10.0pt; text-align: center;"><span style="color: black; font-family: "Times New Roman",serif; font-size: 14.0pt; mso-bidi-font-size: 12.0pt; mso-fareast-font-family: "Times New Roman";"><o:p> </o:p></span></p>
<p align="center" class="MsoNormal" style="margin-bottom: .0001pt; margin-bottom: 0in; mso-line-height-alt: 10.0pt; text-align: center;"><span style="color: black; font-family: "Times New Roman",serif; font-size: 14.0pt; mso-bidi-font-size: 12.0pt; mso-fareast-font-family: "Times New Roman";">MASTER OF ARTS PROGRAM IN THE SOCIAL SCIENCES<o:p></o:p></span></p>
<p align="center" class="MsoNormal" style="margin-bottom: .0001pt; margin-bottom: 0in; mso-line-height-alt: 10.0pt; text-align: center;"><span style="color: black; font-family: "Times New Roman",serif; font-size: 14.0pt; mso-bidi-font-size: 12.0pt; mso-fareast-font-family: "Times New Roman";"><o:p> </o:p></span></p>
<p align="center" class="MsoNormal" style="margin-bottom: .0001pt; margin-bottom: 0in; mso-line-height-alt: 10.0pt; text-align: center;"><span style="color: black; font-family: "Times New Roman",serif; font-size: 14.0pt; mso-bidi-font-size: 12.0pt; mso-fareast-font-family: "Times New Roman";"><o:p> </o:p></span></p>
<p align="center" class="MsoNormal" style="margin-bottom: .0001pt; margin-bottom: 0in; mso-line-height-alt: 10.0pt; text-align: center;"><span style="color: black; font-family: "Times New Roman",serif; font-size: 14.0pt; mso-bidi-font-size: 12.0pt; mso-fareast-font-family: "Times New Roman";"><o:p> </o:p></span></p>
<p align="center" class="MsoNormal" style="margin-bottom: .0001pt; margin-bottom: 0in; mso-line-height-alt: 10.0pt; text-align: center;"><span style="color: black; font-family: "Times New Roman",serif; font-size: 14.0pt; mso-bidi-font-size: 12.0pt; mso-fareast-font-family: "Times New Roman";"><o:p> </o:p></span></p>
<p align="center" class="MsoNormal" style="margin-bottom: .0001pt; margin-bottom: 0in; mso-line-height-alt: 10.0pt; text-align: center;"><span style="color: black; font-family: "Times New Roman",serif; font-size: 14.0pt; mso-bidi-font-size: 12.0pt; mso-fareast-font-family: "Times New Roman";"><o:p> </o:p></span></p>
<p align="center" class="MsoNormal" style="margin-bottom: .0001pt; margin-bottom: 0in; mso-line-height-alt: 10.0pt; text-align: center;"><span style="color: black; font-family: "Times New Roman",serif; font-size: 14.0pt; mso-bidi-font-size: 12.0pt; mso-fareast-font-family: "Times New Roman";"><o:p> </o:p></span></p>
<p align="center" class="MsoNormal" style="margin-bottom: .0001pt; margin-bottom: 0in; mso-line-height-alt: 10.0pt; text-align: center;"><span style="color: black; font-family: "Times New Roman",serif; font-size: 14.0pt; mso-bidi-font-size: 12.0pt; mso-fareast-font-family: "Times New Roman";"><o:p> </o:p></span></p>
<p align="center" class="MsoNormal" style="margin-bottom: .0001pt; margin-bottom: 0in; mso-line-height-alt: 10.0pt; text-align: center;"><span style="color: black; font-family: "Times New Roman",serif; font-size: 14.0pt; mso-bidi-font-size: 12.0pt; mso-fareast-font-family: "Times New Roman";"><o:p> </o:p></span></p>
<p align="center" class="MsoNormal" style="margin-bottom: .0001pt; margin-bottom: 0in; mso-line-height-alt: 10.0pt; text-align: center;"><span style="color: black; font-family: "Times New Roman",serif; font-size: 14.0pt; mso-bidi-font-size: 12.0pt; mso-fareast-font-family: "Times New Roman";"><o:p> </o:p></span></p>
<p align="center" class="MsoNormal" style="margin-bottom: .0001pt; margin-bottom: 0in; mso-line-height-alt: 10.0pt; text-align: center;"><span style="color: black; font-family: "Times New Roman",serif; font-size: 14.0pt; mso-bidi-font-size: 12.0pt; mso-fareast-font-family: "Times New Roman";">BY<o:p></o:p></span></p>
<p align="center" class="MsoNormal" style="margin-bottom: .0001pt; margin-bottom: 0in; mso-line-height-alt: 10.0pt; text-align: center;"><span style="color: black; font-family: "Times New Roman",serif; font-size: 14.0pt; mso-bidi-font-size: 12.0pt; mso-fareast-font-family: "Times New Roman";">JEFFREY C. ARCHER<o:p></o:p></span></p>
<p align="center" class="MsoNormal" style="margin-bottom: .0001pt; margin-bottom: 0in; mso-line-height-alt: 10.0pt; text-align: center;"><span style="color: black; font-family: "Times New Roman",serif; font-size: 14.0pt; mso-bidi-font-size: 12.0pt; mso-fareast-font-family: "Times New Roman";"><o:p> </o:p></span></p>
<p align="center" class="MsoNormal" style="margin-bottom: .0001pt; margin-bottom: 0in; mso-line-height-alt: 10.0pt; text-align: center;"><span style="color: black; font-family: "Times New Roman",serif; font-size: 14.0pt; mso-bidi-font-size: 12.0pt; mso-fareast-font-family: "Times New Roman";">CHICAGO, ILLINOIS<o:p></o:p></span></p>
<p align="center" class="MsoNormal" style="margin-bottom: .0001pt; margin-bottom: 0in; mso-line-height-alt: 10.0pt; text-align: center;"><span style="color: black; font-family: "Times New Roman",serif; font-size: 14.0pt; mso-bidi-font-size: 12.0pt; mso-fareast-font-family: "Times New Roman";">JUNE 1996</span><span style="color: black; font-family: "Times New Roman",serif; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman";"><o:p></o:p></span></p>
<p class="MsoNormal" style="line-height: 24.0pt; margin-bottom: .0001pt; margin-bottom: 0in; page-break-before: always; text-indent: .5in;"><span style="color: black; font-family: "Times New Roman",serif; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman";">In the past few decades, a number of critical works have appeared
dealing with the nefarious “Orientalism” and other such Western discourses on
“others.” While serving to bring up a great many important issues about
ethnocentrism, colonialism, post-colonialism, and relations of power in
general, many of these critiques also seem to implicate the West as a whole as
subsumed within a homogenous, essentializing discourse when engaged in writing
about these “others.” From Edward Said’s famous (or infamous) work <i style="mso-bidi-font-style: normal;">Orientalism</i><a href="file:///C:/Users/JeffreyCharlesArcher/Desktop/Appendix%20Thesis%20Remnants.docx#_ftn1" name="_ftnref1" style="mso-footnote-id: ftn1;" title=""><sup><span style="mso-text-raise: 3.0pt; position: relative; top: -3.0pt;"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><sup><span style="color: black; font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 115%; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US; mso-text-raise: 3.0pt; position: relative; top: -3.0pt;">[1]</span></sup><!--[endif]--></span></span></sup></a> to
the recent proliferation of a self-reflective discourse in anthropology and in
the history of the “non-West,” “the West” has begun to appear as the only topos
where it is legitimate to speak of a unitary discourse or, to use Foucault’s
term, episteme. Indeed, the metadiscursive practices which have become en vogue
of late seem so concerned with the tropes of representation used to discuss the
world of the “outside” that they have been largely blind to the effects of
their own simultaneous essentialization of the “inside.” It seems this
oversight has done a small but significant disservice to those encompassed in
“the West” (whatever exactly that term designates); for to critique a singular,
homogenous discourse of “the West” is indeed as much a misrepresentation as it
is to critique as homogeneous the societies of “the East.” <o:p></o:p></span></p>
</div>
<span style="color: black; font-family: "Times New Roman",serif; font-size: 12.0pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;"><br clear="all" style="mso-break-type: section-break; page-break-before: auto;" />
</span>
<div class="WordSection2">
<p class="MsoNormal" style="line-height: 24.0pt; margin-bottom: .0001pt; margin-bottom: 0in; text-indent: .5in;"><span style="color: black; font-family: "Times New Roman",serif; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman";">I do not intend to imply
that these metadiscourses are not necessary (at least provisionally), that
there is no real disparity in the way this “West” has related to the
“outside”—especially in material terms. Yet it might serve “us” to note that
when “we” talk about a Foucaultian type discourse which encompasses all attempts
at the representation of the “other,” the “outside,” of “them” that we are in
fact reifying these distinctions. Even if this discourse is limited, as a
neo-Marxian reading would dictate, to the bourgeois, the male, the academic,
the official, the dominant media, etc., and excludes the most obvious “others”
within “the West” itself, a significant “self” is nevertheless
constituted, and one which contrasts in its singular force, dynamics, and
indivisibility, to “the rest.”<o:p></o:p></span></p>
<p class="MsoNormal" style="line-height: 24.0pt; margin-bottom: .0001pt; margin-bottom: 0in; text-indent: .5in;"><span style="color: black; font-family: "Times New Roman",serif; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman";">Again, I must assert that
a critique of “the West” as an agent of unparalleled exploitation carried out
on “others” is not without merit. It is also not unfounded to argue that this
exploitation was and is vitalized by the use of language in a certain
way--“power in discourse”<a href="file:///C:/Users/JeffreyCharlesArcher/Desktop/Appendix%20Thesis%20Remnants.docx#_ftn2" name="_ftnref2" style="mso-footnote-id: ftn2;" title=""><sup><span style="mso-text-raise: 4.0pt; position: relative; top: -4.0pt;"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><sup><span style="color: black; font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 115%; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US; mso-text-raise: 4.0pt; position: relative; top: -4.0pt;">[2]</span></sup><!--[endif]--></span></span></sup></a>--and
that this inadvertent usage of language has a significant genealogy. Indeed, it
is vital to attack the abuses which have been carried out in the name of “the
West.” Yet we must acknowledge that this “West” (capitalized, signifying a
proper noun; an entity) is itself a construct; indeed, the “reality” of which
has allowed for the very designation of the “other”--“barbarian,” “infidel,”
“savage,” “primitive,” etc. And despite the efforts of many conscientious
scholars, this “West,” whose penetrating gaze has looked down from the towering
heights of its monolithic edifice to survey the rest of the globe’s inhabitants
yet stands.<o:p></o:p></span></p>
</div>
<span style="color: black; font-family: "Times New Roman",serif; font-size: 12.0pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;"><br clear="all" style="mso-break-type: section-break; page-break-before: auto;" />
</span>
<div class="WordSection3">
<p class="MsoNormal" style="line-height: 24.0pt; margin-bottom: .0001pt; margin-bottom: 0in; text-indent: .5in;"><span style="color: black; font-family: "Times New Roman",serif; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman";">To invert a category of
“the other” found in a European mythological discourse on the other<a href="file:///C:/Users/JeffreyCharlesArcher/Desktop/Appendix%20Thesis%20Remnants.docx#_ftn3" name="_ftnref3" style="mso-footnote-id: ftn3;" title=""><sup><span style="mso-text-raise: 4.0pt; position: relative; top: -4.0pt;"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><sup><span style="color: black; font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 115%; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US; mso-text-raise: 4.0pt; position: relative; top: -4.0pt;">[3]</span></sup><!--[endif]--></span></span></sup></a>,
this “West” might be compared to a cyclops, with but one eye to survey its
surroundings. Its (or it might be said, “his”) monocular gaze scans the horizon
with no sense of depth, only able to make out the surface of all he sees. Yet
one other likeness between this cyclops and “the West” which must not be
overlooked (or, perhaps more accurately, left “unspoken”) is that the latter is
a myth just as the former; the latter inscribed with such potency in the
imagination that its reality is rarely brought into serious question. The sense
of a unity which is produced in any such discourse on “the West” in which
“West” is capitalized (in all senses of the word<a href="file:///C:/Users/JeffreyCharlesArcher/Desktop/Appendix%20Thesis%20Remnants.docx#_ftn4" name="_ftnref4" style="mso-footnote-id: ftn4;" title=""><sup><span style="mso-text-raise: 3.0pt; position: relative; top: -3.0pt;"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><sup><span style="color: black; font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 115%; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US; mso-text-raise: 3.0pt; position: relative; top: -3.0pt;">[4]</span></sup><!--[endif]--></span></span></sup></a>)
and left out of quotation marks--whether it be a “critical” reading or a
self-indulgent--leaves this monster alive, albeit perhaps not completely
unfettered.<o:p></o:p></span></p>
<p class="MsoNormal" style="line-height: 24.0pt; margin-bottom: .0001pt; margin-bottom: 0in; text-indent: .5in;"><span style="color: black; font-family: "Times New Roman",serif; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman";">In discussing the
all-important distinction between “self” and “other,” Tzvetan Todorov points
out in his book <i>The Conquest of America: The Question of the Other</i> that
“We can discover the other in ourselves, realize we are not a homogenous
substance, radically alien to whatever is not us: as Rimbaud said, <i>Je est un
autre</i>.” <a href="file:///C:/Users/JeffreyCharlesArcher/Desktop/Appendix%20Thesis%20Remnants.docx#_ftn5" name="_ftnref5" style="mso-footnote-id: ftn5;" title=""><sup><span style="mso-text-raise: 3.0pt; position: relative; top: -3.0pt;"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><sup><span style="color: black; font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 115%; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US; mso-text-raise: 3.0pt; position: relative; top: -3.0pt;">[5]</span></sup><!--[endif]--></span></span></sup></a> Indeed,
to categorically situate a homogenous discourse of the West against a plethora
of unessentializable “others” still maintains the distinction of an “us” and a
“them” with no in-between.<o:p></o:p></span></p>
</div>
<span style="color: black; font-family: "Times New Roman",serif; font-size: 12.0pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;"><br clear="all" style="mso-break-type: section-break; page-break-before: auto;" />
</span>
<div class="WordSection4">
<p class="MsoNormal" style="line-height: 24.0pt; margin-bottom: .0001pt; margin-bottom: 0in; text-indent: .5in;"><span style="color: black; font-family: "Times New Roman",serif; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman";">Lila Abu-Lughod makes an
argument in her recent writings which works to pluralize the “lives” of her
subjects, yet which maintains the above distinction. By writing against even
the taken-for-granted, liberal humanist category of “culture” which has been
used to describe anthropology’s “others”<a href="file:///C:/Users/JeffreyCharlesArcher/Desktop/Appendix%20Thesis%20Remnants.docx#_ftn6" name="_ftnref6" style="mso-footnote-id: ftn6;" title=""><sup><span style="mso-text-raise: 4.0pt; position: relative; top: -4.0pt;"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><sup><span style="color: black; font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 115%; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US; mso-text-raise: 4.0pt; position: relative; top: -4.0pt;">[6]</span></sup><!--[endif]--></span></span></sup></a> (and
it must be added, to describe the “self” as well), yet maintaining the use of
what she terms a “tactical” humanism (with its shades of a very “Western”
attachment to the self-actualizing individual), Abu Lughod goes only halfway
toward reducing the texual/discursive violence done. Her writing accepts “the
myth . . . of the self-constituting subject, that a consciousness of being
which has an origin outside itself is no being at all.”<a href="file:///C:/Users/JeffreyCharlesArcher/Desktop/Appendix%20Thesis%20Remnants.docx#_ftn7" name="_ftnref7" style="mso-footnote-id: ftn7;" title=""><sup><span style="mso-text-raise: 3.0pt; position: relative; top: -3.0pt;"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><sup><span style="color: black; font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 115%; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US; mso-text-raise: 3.0pt; position: relative; top: -3.0pt;">[7]</span></sup><!--[endif]--></span></span></sup></a>Rather,
this must be erased from the text which endeavors to represent the other
without violence.<o:p></o:p></span></p>
<p class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .5in; margin-right: 0in; margin-top: 0in;"><span style="color: black; font-family: "Times New Roman",serif; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman";"><o:p> </o:p></span></p>
<p class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .5in; margin-right: 0in; margin-top: 0in;"><span style="color: black; font-family: "Times New Roman",serif; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman";"><o:p> </o:p></span></p>
<p class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .5in; margin-right: 0in; margin-top: 0in;"><span style="color: black; font-family: "Times New Roman",serif; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman";">From such a rejection, we can proceed to the
idea that though histories and identities are necessarily constructed and
produced from many fragments, fragments which do not contain the signs of any
essential belonging inscribed in them, this does not cause the history of the
subaltern to dissolve once more into invisibility. This is firstly because we
[ought]apply exactly the same decentering strategies to the monolithic
subject-agents of elite historiography; <a href="file:///C:/Users/JeffreyCharlesArcher/Desktop/Appendix%20Thesis%20Remnants.docx#_ftn8" name="_ftnref8" style="mso-footnote-id: ftn8;" title=""><sup><span style="mso-text-raise: 3.0pt; position: relative; top: -3.0pt;"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><sup><span style="color: black; font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 115%; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US; mso-text-raise: 3.0pt; position: relative; top: -3.0pt;">[8]</span></sup><!--[endif]--></span></span></sup></a></span><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman";"><o:p></o:p></span></p>
<p class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .5in; margin-right: 0in; margin-top: 0in;"><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman";"><o:p> </o:p></span></p>
<p class="MsoNormal" style="line-height: 24.0pt; margin-bottom: .0001pt; margin-bottom: 0in;"><span style="color: black; font-family: "Times New Roman",serif; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman";">Thus it seems even Abu
Lughod’s assertions, perhaps among the most radical of the self-reflective
oevres in anthropology today, fails to apply the same critical perspective when
discussing the discursivity of the “West”; and indeed, this works to the
detriment of the project’s coherence. Rather, we must recognize the “other” in
the “self”; that the “West” is not so easy to distinguish, at least in some
marginal realms of discourse, from the “other,” and that the other is not
always placed into the confining categories of discourse in the course of
textualization.<o:p></o:p></span></p>
</div>
<span style="color: black; font-family: "Times New Roman",serif; font-size: 12.0pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;"><br clear="all" style="mso-break-type: section-break; page-break-before: auto;" />
</span>
<div class="WordSection5">
<p class="MsoNormal" style="line-height: 24.0pt; margin-bottom: .0001pt; margin-bottom: 0in; text-indent: .5in;"><span style="color: black; font-family: "Times New Roman",serif; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman";">As repeatedly stated
above, there is a substantial difference in the play of power in the discourses
of “West” on “the other” versus “West” on the “self” (the very constructedness
of these entities notwithstanding). Europe and America have indeed been the
exploiters; they have largely controlled the various modes of production,
whether one’s vantage is from a materialist or discourse analytic perspective
(or both). It is perhaps less immediately important from the perspective of a
simple political justice, conceived in the most colloquial terms, to treat the
figure of “the West” with as much self-reflexivity as the representation of
those encompassed by the “non-West.” And yet, if these various critiques of the
essentializing techniques of discourse are to maintain validity, they must
apply across the board—across the borders between the constructs of “us” and
“them”—and deconstruct the discourses on “us” as well as those on “them.” Or at
least they must find discontinuities, ruptures, resistance, competitions, and
contra-dictions within the “discourse of the West,” and specifically that realm
of discourse on “the other.” Indeed, perhaps only when this is done can
Abu-Lughod’s project of writing against culture be accomplished. Only then can
the field of power-discourse be in some way leveled. The contention of this
paper is, then, that “the Occident” must be deconstructed in all its facets as
well as “the Orient” and other “others” created in the imagination of the
dominant discourse of “the West.” Indeed, if there is still a coherently
constructed “self”-consciousness remaining—even as an object of critique—there
will inevitably remain an “other” as the “outside” and the definite opposite of
this “self.”<o:p></o:p></span></p>
</div>
<span style="color: black; font-family: "Times New Roman",serif; font-size: 12.0pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;"><br clear="all" style="mso-break-type: section-break; page-break-before: auto;" />
</span>
<div class="WordSection6">
<p class="MsoNormal" style="line-height: 24.0pt; margin-bottom: .0001pt; margin-bottom: 0in; text-indent: .5in;"><span style="color: black; font-family: "Times New Roman",serif; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman";">James Clifford, another
important critic in the field of anthropology, indeed does argue against
“occidentalism,” as the inverse of orientalism (in Said’s usage), but does not
carry this criticism down to the level of identity at its most fundamental
level (i.e., the “ontological” or linguistic category of the “self”), and often
makes inadvertent reference to the “Western and non-Western,” even if only
referring to the realm of professional academia.<a href="file:///C:/Users/JeffreyCharlesArcher/Desktop/Appendix%20Thesis%20Remnants.docx#_ftn9" name="_ftnref9" style="mso-footnote-id: ftn9;" title=""><sup><span style="mso-text-raise: 4.0pt; position: relative; top: -4.0pt;"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><sup><span style="color: black; font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 115%; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US; mso-text-raise: 4.0pt; position: relative; top: -4.0pt;">[9]</span></sup><!--[endif]--></span></span></sup></a> His
critique of Said’s Orientalism does sum up, with some insight, the problems
with the latter.<o:p></o:p></span></p>
<p class="MsoNormal" style="line-height: 24.0pt; margin-bottom: .0001pt; margin-bottom: 0in; text-indent: .5in;"><span style="color: black; font-family: "Times New Roman",serif; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman";"><o:p> </o:p></span></p>
<p class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .5in; margin-right: 0in; margin-top: 0in;"><span style="color: black; font-family: "Times New Roman",serif; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman";">Indeed Said’s methodological catholicity
repeatedly blurs his analysis. If he is advancing anthropological arguments,
Orientalism appears as the cultural quest for order. When he adopts the stance
of a literary critic, it emerges as the process of writing, textualizing, and
interpreting. As an intellectual historian Said portrays Orientalism as a
specific series of influences and schools of thought. For the psychohistorian
Orientalist discourse becomes a representative series of personal-historical
experiences. For the Marxist critic of ideology and culture it is the
expression of definite political and economic power interests. Orientalism is
also at times conflated with Western positivism, with general definitions of
the primitive, with evolutionism, with racism. One could continue the list.
Said’s discourse analysis does not itself escape the all-inclusive
“Occidentalism” he specifically rejects as an alternative to Orientalism (328).<a href="file:///C:/Users/JeffreyCharlesArcher/Desktop/Appendix%20Thesis%20Remnants.docx#_ftn10" name="_ftnref10" style="mso-footnote-id: ftn10;" title=""><sup><span style="mso-text-raise: 3.0pt; position: relative; top: -3.0pt;"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><sup><span style="color: black; font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 115%; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US; mso-text-raise: 3.0pt; position: relative; top: -3.0pt;">[10]</span></sup><!--[endif]--></span></span></sup></a></span><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman";"><o:p></o:p></span></p>
<p class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .5in; margin-right: 0in; margin-top: 0in;"><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman";"><o:p> </o:p></span></p>
<p class="MsoNormal" style="line-height: 24.0pt; margin-bottom: .0001pt; margin-bottom: 0in;"><span style="color: black; font-family: "Times New Roman",serif; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman";"><span style="mso-tab-count: 1;"> </span>This very apt and insightful example notwithstanding,
Clifford himself is open to the criticism that he does not take this critique
of a critique of the critique of “the other” far enough. Perfectly willing to
disavow the use of dichotomizing concepts such as “the West-rest (“Third
World”),”<a href="file:///C:/Users/JeffreyCharlesArcher/Desktop/Appendix%20Thesis%20Remnants.docx#_ftn11" name="_ftnref11" style="mso-footnote-id: ftn11;" title=""><sup><span style="mso-text-raise: 3.0pt; position: relative; top: -3.0pt;"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><sup><span style="color: black; font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 115%; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US; mso-text-raise: 3.0pt; position: relative; top: -3.0pt;">[11]</span></sup><!--[endif]--></span></span></sup></a>he
does not carry out the necessary next step, which would be the deconstruction
of identity itself (both of “the West” and, as a prior necessity, of even the
individual as a bounded object). Clifford also admits his inability to do
without the concept of “culture,” which he nonetheless admits is an
essentializing technique.<a href="file:///C:/Users/JeffreyCharlesArcher/Desktop/Appendix%20Thesis%20Remnants.docx#_ftn12" name="_ftnref12" style="mso-footnote-id: ftn12;" title=""><sup><span style="mso-text-raise: 3.0pt; position: relative; top: -3.0pt;"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><sup><span style="color: black; font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 115%; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US; mso-text-raise: 3.0pt; position: relative; top: -3.0pt;">[12]</span></sup><!--[endif]--></span></span></sup></a><o:p></o:p></span></p>
</div>
<span style="color: black; font-family: "Times New Roman",serif; font-size: 12.0pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;"><br clear="all" style="mso-break-type: section-break; page-break-before: auto;" />
</span>
<div class="WordSection7">
<p class="MsoNormal" style="line-height: 24.0pt; margin-bottom: .0001pt; margin-bottom: 0in; text-indent: .5in;"><span style="color: black; font-family: "Times New Roman",serif; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman";">To quote P. Stephen
Sangren on Clifford and the postmodern critique in anthropology in general: “by
making textual authority stand for cultural authority in general, the literary
critic, as fabricator and deconstructor of that authority, places him-/herself
in a position of transcendent power--if not that of a king, at least that of a
high priest.”<a href="file:///C:/Users/JeffreyCharlesArcher/Desktop/Appendix%20Thesis%20Remnants.docx#_ftn13" name="_ftnref13" style="mso-footnote-id: ftn13;" title=""><sup><span style="mso-text-raise: 4.0pt; position: relative; top: -4.0pt;"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><sup><span style="color: black; font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 115%; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US; mso-text-raise: 4.0pt; position: relative; top: -4.0pt;">[13]</span></sup><!--[endif]--></span></span></sup></a> Though
I disagree with most of the rest of Sangren’s argument against postmodern
criticism, it seems this at least might be in some way accurate. This chorus of
critics seeking to right the wrongs of their predecessors necessarily usurp
their power, if not to represent the “other” in a totalizing way, then to
represent the “West” in such a manner--or to stand as representatives of “the
West” themselves, i.e., as its self-conscience. In order to complete the
project of constructing a discourse in which the other is no longer dominated
or subjugated or placed under “the West,” the existence of this very “West” as
a construct must be made known and shown inadequate or incomplete from its very
foundation.<o:p></o:p></span></p>
<p class="MsoNormal" style="line-height: 24.0pt; margin-bottom: .0001pt; margin-bottom: 0in; text-indent: .5in;"><span style="color: black; font-family: "Times New Roman",serif; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman";">The bounded self has
been a recurrent element of discourses in the west (plural; lower case) from
the earliest of texts, as has the call for a self-critical discourse
(“recurrent” emphasized because they are not the only; are not always nor in
all ways present). Bryan S. Turner notes that the confessional manuals of the
“Middle Ages” “provided the disciplines whereby a new concept of the interior
self could flourish.”<a href="file:///C:/Users/JeffreyCharlesArcher/Desktop/Appendix%20Thesis%20Remnants.docx#_ftn14" name="_ftnref14" style="mso-footnote-id: ftn14;" title=""><sup><span style="mso-text-raise: 4.0pt; position: relative; top: -4.0pt;"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><sup><span style="color: black; font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 115%; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US; mso-text-raise: 4.0pt; position: relative; top: -4.0pt;">[14]</span></sup><!--[endif]--></span></span></sup></a> Turner
cites Caroline Walker Bynum’s contention that in the twelfth-century “religious
writing showed a specific interest in the inner landscape of the psyche and a
concern for the development of models of moral consciousness and ethical
behavior.”<a href="file:///C:/Users/JeffreyCharlesArcher/Desktop/Appendix%20Thesis%20Remnants.docx#_ftn15" name="_ftnref15" style="mso-footnote-id: ftn15;" title=""><sup><span style="mso-text-raise: 3.0pt; position: relative; top: -3.0pt;"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><sup><span style="color: black; font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 115%; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US; mso-text-raise: 3.0pt; position: relative; top: -3.0pt;">[15]</span></sup><!--[endif]--></span></span></sup></a> Yet
we may take this cursory genealogy further.<o:p></o:p></span></p>
</div>
<span style="color: black; font-family: "Times New Roman",serif; font-size: 12.0pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;"><br clear="all" style="mso-break-type: section-break; page-break-before: auto;" />
</span>
<div class="WordSection8">
<p class="MsoNormal" style="line-height: 24.0pt; margin-bottom: .0001pt; margin-bottom: 0in; text-indent: .5in;"><span style="color: black; font-family: "Times New Roman",serif; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman";">From the earliest
Christian writings, the book of I Corinthians exhorts, “But let a man examine
himself” (11:28); and Galatians, “But let each one examine his own work, and
then he will have rejoicing in himself alone, and not in another” (6:4). Neither
is the Torah/Old Testament without statements which indicate a
“self”-consciousness and self-critical discourse. Proverbs 20:27, for instance,
tells that “The spirit of a man is the lamp of the Lord, Searching all the
inner depths of the heart.” Thus, as Jacques Derrida notes,<o:p></o:p></span></p>
<p class="MsoNormal" style="line-height: 24.0pt; margin-bottom: .0001pt; margin-bottom: 0in; text-indent: .5in;"><span style="color: black; font-family: "Times New Roman",serif; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman";"><o:p> </o:p></span></p>
<p class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .5in; margin-right: 0in; margin-top: 0in;"><span style="color: black; font-family: "Times New Roman",serif; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman";">We all know this program of Europe’s
self-reflection or self-presentation. We are old, I say it again. Old Europe
seems to have exhausted all the possibilities of discourse and
counter-discourse about its identification. Dialectic in all its essential
forms, including those that comprehend and entail anti-dialectic, has always
been in the service of this autobiography of Europe, even when it took on the
appearance of a confession. For avowal, guilt, and self-accusation no more escape
this old program than does the celebration of self.<a href="file:///C:/Users/JeffreyCharlesArcher/Desktop/Appendix%20Thesis%20Remnants.docx#_ftn16" name="_ftnref16" style="mso-footnote-id: ftn16;" title=""><sup><span style="mso-text-raise: 3.0pt; position: relative; top: -3.0pt;"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><sup><span style="color: black; font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 115%; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US; mso-text-raise: 3.0pt; position: relative; top: -3.0pt;">[16]</span></sup><!--[endif]--></span></span></sup></a></span><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman";"><o:p></o:p></span></p>
<p class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .5in; margin-right: 0in; margin-top: 0in;"><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman";"><o:p> </o:p></span></p>
<p class="MsoNormal" style="line-height: 24.0pt; margin-bottom: .0001pt; margin-bottom: 0in; text-indent: .5in;"><span style="color: black; font-family: "Times New Roman",serif; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman";">“The West” can confess
its sins against the rest of the world with the sincerest of conviction, and
yet the long-standing border--the definite difference--still remains. The
ontologically derived notion that “the West” has a history (as opposed to
histories, perhaps) necessarily leaves the foundation intact which has led to
the racisms, colonialisms, and various other exploitations of the world not-us.
Conceding that the history of the West has produced some good along with the
bad, it remains that until “we” can recognize how much this discourse is a
construct, and not the only one which might be used with coherence, “the West”
will still stand against “the rest,” and the latter as a definite, essential
entity. And as Derrida contends, “every reduction of the other to a real moment
of my [or “our”] life, its reduction to the state of empirical alter-ego, is an
empirical possibility, or rather eventuality, which is called violence.”<a href="file:///C:/Users/JeffreyCharlesArcher/Desktop/Appendix%20Thesis%20Remnants.docx#_ftn17" name="_ftnref17" style="mso-footnote-id: ftn17;" title=""><sup><span style="mso-text-raise: 3.0pt; position: relative; top: -3.0pt;"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><sup><span style="color: black; font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 115%; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US; mso-text-raise: 3.0pt; position: relative; top: -3.0pt;">[17]</span></sup><!--[endif]--></span></span></sup></a><o:p></o:p></span></p>
</div>
<span style="color: black; font-family: "Times New Roman",serif; font-size: 12.0pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;"><br clear="all" style="mso-break-type: section-break; page-break-before: auto;" />
</span>
<div class="WordSection9">
<p class="MsoNormal" style="line-height: 24.0pt; margin-bottom: .0001pt; margin-bottom: 0in; text-indent: .5in;"><span style="color: black; font-family: "Times New Roman",serif; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman";">What can be offered as
an alternative, then, to the history of “the West”—a project which will always
end at “violence”--which would break apart this presumed whole, which might
finally loose the discourse of domination from its very ground?<span style="mso-spacerun: yes;"> </span>Certainly, Foucault might be of some use in
this, except for his (later) critiques, especially on power, which tend toward
the totalistic—at least in our area of concern, i.e., in discourse. Though his
“archaeologies” might look for ruptures, discontinuities, etc., and might be of
some promise to these ends,<a href="file:///C:/Users/JeffreyCharlesArcher/Desktop/Appendix%20Thesis%20Remnants.docx#_ftn18" name="_ftnref18" style="mso-footnote-id: ftn18;" title=""><sup><span style="mso-text-raise: 4.0pt; position: relative; top: -4.0pt;"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><sup><span style="color: black; font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 115%; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US; mso-text-raise: 4.0pt; position: relative; top: -4.0pt;">[18]</span></sup><!--[endif]--></span></span></sup></a> Foucault’s
later “genealogies” have been all too easily appropriated by those who would
construct a homogenous meta-discourse on “the West” (e.g., Said). The work of
Jacques Derrida and Mikhail Bakhtin, however, seems to offer the more possible
possibility (Derrida would see it possibility of the impossible) of a basis by
which this sort might be begun. In Bakhtin’s dialogic and carnivalesque--the
realm of laughter and a “self”-contending discourse of parody and the grotesque,
and in Derrida’s juxtaposition and blurring of “self” and “other” in the realms
of the most fundamental levels of language and being, there seems to be at
least the possibility of other histories of the history of “the other.”<o:p></o:p></span></p>
<p align="center" class="MsoNormal" style="line-height: 24.0pt; margin-bottom: .0001pt; margin-bottom: 0in; text-align: center;"><span style="color: black; font-family: "Times New Roman",serif; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman";">________________________________________________________________________</span><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman";"><o:p></o:p></span></p>
<p class="MsoNormal" style="line-height: 24.0pt; margin-bottom: .0001pt; margin-bottom: 0in;"><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman";"><o:p> </o:p></span></p>
<p class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .5in; margin-right: 0in; margin-top: 0in;"><span style="color: black; font-family: "Times New Roman",serif; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman";">This can be said, inversely or reciprocally, of
all identity or all identification: there is no self-relation, no relation to
oneself, no identification with oneself, without culture, but a culture of
oneself as a culture of the other, a culture of the double genitive and of the
difference to oneself. The grammar of the double genitive also signals that a
culture never has a single origin. Monogenealogy would always be a
mystification in the history of culture.<o:p></o:p></span></p>
<p class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .5in; margin-right: 0in; margin-top: 0in; text-indent: .5in;"><span style="color: black; font-family: "Times New Roman",serif; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman";">Jacques Derrida, The Other Heading</span><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman";"><o:p></o:p></span></p>
<p class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .5in; margin-right: 0in; margin-top: 0in;"><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman";"><o:p> </o:p></span></p>
</div>
<span style="font-family: "Times New Roman",serif; font-size: 12.0pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;"><br clear="all" style="mso-break-type: section-break; page-break-before: auto;" />
</span>
<div class="WordSection10">
<p class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .5in; margin-right: 0in; margin-top: 0in;"><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman";"><o:p> </o:p></span></p>
<p class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .5in; margin-right: 0in; margin-top: 0in;"><span style="color: black; font-family: "Times New Roman",serif; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman";">Thanks to the duality of tone, the laughing
people, who were not in the least concerned with the stabilization of the
existing order and of the prevailing picture of the world (the official truth),
could grasp the world of becoming as a whole. They could thus conceive the gay
relativity of the limited class theories and the constant unfinished character
of the world--the constant combination of falsehood and truth, of darkness and
light, of anger and gentleness, of life and death. The dual tone of the
people’s speech is never torn away from this whole nor from the becoming; this
is why the negative and positional elements do not seek a separate, private,
and static expression. The dual tone never wants to halt the spinning wheel, to
find and outline the top and the bottom, the front and the back; on the
contrary, it marks their continuous change and fusion. In popular speech the
accent is always placed on the positive element (but we repeat, without tearing
it away from the negative).<o:p></o:p></span></p>
<p class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .5in; margin-right: 0in; margin-top: 0in; text-indent: .5in;"><span style="color: black; font-family: "Times New Roman",serif; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman";">Mikhail Bakhtin, Rabelais and His World</span><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman";"><o:p></o:p></span></p>
<p class="MsoNormal" style="line-height: 24.0pt; margin-bottom: .0001pt; margin-bottom: 0in;"><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman";"><o:p> </o:p></span></p>
<p class="MsoNormal" style="line-height: 24.0pt; margin-bottom: .0001pt; margin-bottom: 0in;"><span style="color: black; font-family: "Times New Roman",serif; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman";">A “gay relativity”--not
relativism. Gazes into the past that would not find one discourse dominant, nor
all discourses (separately) equivocal--i.e., on a metaphysical level. For
indeed the function of a still-constituted-being extant in the modernist
rhetoric of relativism is still well within the “self”-reflective discourse
which Derrida finds in the official language of “Old” Europe.<a href="file:///C:/Users/JeffreyCharlesArcher/Desktop/Appendix%20Thesis%20Remnants.docx#_ftn19" name="_ftnref19" style="mso-footnote-id: ftn19;" title=""><sup><span style="mso-text-raise: 3.0pt; position: relative; top: -3.0pt;"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><sup><span style="color: black; font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 115%; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US; mso-text-raise: 3.0pt; position: relative; top: -3.0pt;">[19]</span></sup><!--[endif]--></span></span></sup></a>As
Dominick LaCapra points out in a discussion of Bakhtin,</span><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman";"><o:p></o:p></span></p>
<p class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .5in; margin-right: 0in; margin-top: 0in;"><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman";"><o:p> </o:p></span></p>
<p class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .5in; margin-right: 0in; margin-top: 0in;"><span style="color: black; font-family: "Times New Roman",serif; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman";">extreme documentary objectivism and relativistic
subjectivism do not constitute genuine alternatives. They are mutually
supportive parts of the same larger complex. The objectivist places the past in
the “logocentric” position of what Jacques Derrida calls the “transcendental
signified.” It is simply there in its sheer reality, and the task of the
historian is to use sources as documents to reconstruct past reality as
objectively as he or she can . . . The relativist simply turns objectivist
“logocentrism” upside-down. The historian places himself or herself in the
position of “transcendental signifier” that “produces” or “makes” the meaning
of the past (LaCapra 1985: 137-8).<a href="file:///C:/Users/JeffreyCharlesArcher/Desktop/Appendix%20Thesis%20Remnants.docx#_ftn20" name="_ftnref20" style="mso-footnote-id: ftn20;" title=""><sup><span style="mso-text-raise: 3.0pt; position: relative; top: -3.0pt;"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><sup><span style="color: black; font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 115%; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US; mso-text-raise: 3.0pt; position: relative; top: -3.0pt;">[20]</span></sup><!--[endif]--></span></span></sup></a></span><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman";"><o:p></o:p></span></p>
<p class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .5in; margin-right: 0in; margin-top: 0in;"><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman";"><o:p> </o:p></span></p>
</div>
<span style="font-family: "Times New Roman",serif; font-size: 12.0pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;"><br clear="all" style="mso-break-type: section-break; page-break-before: auto;" />
</span>
<p class="MsoNormal" style="line-height: 24.0pt; margin-bottom: .0001pt; margin-bottom: 0in;"><span style="color: black; font-family: "Times New Roman",serif; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman";">Indeed, Bakhtin’s “gay
relativity” is caught up in his notions of the dialogic, the
polyphonic/heteroglot, and the carnivalesque and the grotesque as fields which
destroy the boundaries of the subject itself--much like Derrida’s
“supplementarity” or “differance.<a href="file:///C:/Users/JeffreyCharlesArcher/Desktop/Appendix%20Thesis%20Remnants.docx#_ftn21" name="_ftnref21" style="mso-footnote-id: ftn21;" title=""><sup><span style="mso-text-raise: 3.0pt; position: relative; top: -3.0pt;"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><sup><span style="color: black; font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 115%; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US; mso-text-raise: 3.0pt; position: relative; top: -3.0pt;">[21]</span></sup><!--[endif]--></span></span></sup></a> <span style="mso-spacerun: yes;"> </span>Bakhtin’s “dialogic” is the realm of an
open-ended discourse, the place of speech between opposing sides.
Constituted in this dialogue the language is not owned by either speaker, as in
a monologic discourse, but indeed constitutes both the voice of the speaker and
of the “other” of the specific utterance. As LaCapra points out,<o:p></o:p></span></p>
<p class="MsoNormal" style="line-height: 24.0pt; margin-bottom: .0001pt; margin-bottom: 0in;"><span style="color: black; font-family: "Times New Roman",serif; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman";"><o:p> </o:p></span></p>
<p class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .5in; margin-right: 0in; margin-top: 0in;"><span style="color: black; font-family: "Times New Roman",serif; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman";">Bakhtin insisted instead on the dual reference
of language or discursive practices. The problems of reported speech in all its
variants--from direct quotation through indirect discourse to modes of
quasi-direct or free speech--were for him the crux of a theory of language in
both literature and life. Especially significant for him was that it did ‘not
at all contain an “either/or” dilemma; its <i style="mso-bidi-font-style: normal;">specificum</i> [was] precisely a matter of <i style="mso-bidi-font-style: normal;">both</i> author <i style="mso-bidi-font-style: normal;">and </i>character speaking at the same
time, a matter of a single linguistic construction within which the accents of
two differently oriented voices are maintained.<a href="file:///C:/Users/JeffreyCharlesArcher/Desktop/Appendix%20Thesis%20Remnants.docx#_ftn22" name="_ftnref22" style="mso-footnote-id: ftn22;" title=""><sup><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><sup><span style="color: black; font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 115%; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;">[22]</span></sup><!--[endif]--></span></sup></a></span><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman";"><o:p></o:p></span></p>
<p class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .5in; margin-right: 0in; margin-top: 0in;"><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman";"><o:p> </o:p></span></p>
<p class="MsoNormal" style="line-height: 24.0pt; margin-bottom: .0001pt; margin-bottom: 0in;"><span style="color: black; font-family: "Times New Roman",serif; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman";">Thus Bakhtin’s dialogic
can be understood as deriving from a critique of both Hegelian/Marxist
dialectics, as there is never the violence of the synthesis, and Sausseurian
linguistics<a href="file:///C:/Users/JeffreyCharlesArcher/Desktop/Appendix%20Thesis%20Remnants.docx#_ftn23" name="_ftnref23" style="mso-footnote-id: ftn23;" title=""><sup><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><sup><span style="color: black; font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 115%; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;">[23]</span></sup><!--[endif]--></span></sup></a>
emphasizing the overlapping of any binary opposites, and thus blurring the
distinction between such things as “self” and “not-self” as definite categories.<o:p></o:p></span></p>
<p class="MsoNormal" style="line-height: 24.0pt; margin-bottom: .0001pt; margin-bottom: 0in; text-indent: .5in;"><span style="color: black; font-family: "Times New Roman",serif; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman";">Bakhtin’s heteroglossia
or polyphony is the space where these voices, past and present, contend with a
dominant (“official”) discourse. This takes place most succinctly in the realm
of the “carnivalesque” or “grotesque,” and has no resemblance to the pathetic
“points of resistance” in Foucault’s power relationships<a href="file:///C:/Users/JeffreyCharlesArcher/Desktop/Appendix%20Thesis%20Remnants.docx#_ftn24" name="_ftnref24" style="mso-footnote-id: ftn24;" title=""><sup><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><sup><span style="color: black; font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 115%; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;">[24]</span></sup><!--[endif]--></span></sup></a> For
Foucault, resistance can never escape the dominant discourse of power, but
rather constitutes opposites within it<a href="file:///C:/Users/JeffreyCharlesArcher/Desktop/Appendix%20Thesis%20Remnants.docx#_ftn25" name="_ftnref25" style="mso-footnote-id: ftn25;" title=""><sup><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><sup><span style="color: black; font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 115%; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;">[25]</span></sup><!--[endif]--></span></sup></a> <span style="mso-spacerun: yes;"> </span>In the polyphony of the carnivalesque, the
resistance is not only to the hegemony of the official discourse, but to its
whole ontological basis of the “self” or any unit of speech as an
essentializable entity (i.e., set in a solid, boundaried opposition to
“not-self” or any opposites). Thus “the carnival attitude generates an
ambivalent interaction between all basic opposites in language and life--a
‘jolly relativity’ in which poles are taken from their pure binarism and made
to touch and know one another.<a href="file:///C:/Users/JeffreyCharlesArcher/Desktop/Appendix%20Thesis%20Remnants.docx#_ftn26" name="_ftnref26" style="mso-footnote-id: ftn26;" title=""><sup><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><sup><span style="color: black; font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 115%; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;">[26]</span></sup><!--[endif]--></span></sup></a>
Again, Bakhtin:<o:p></o:p></span></p>
<p class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .5in; margin-right: 0in; margin-top: 0in;"><span style="color: black; font-family: "Times New Roman",serif; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman";"><o:p> </o:p></span></p>
<p class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .5in; margin-right: 0in; margin-top: 0in;"><span style="color: black; font-family: "Times New Roman",serif; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman";">The ancient dual tone of speech is the stylistic
reflection of the ancient dual-bodied image. As the ancient image
disintegrated, an interesting phenomenon in the history of literature and
spectacle took place: the formation of images in pairs, which represent top and
bottom, front and back, life and death . . . The <i style="mso-bidi-font-style: normal;">dialogue </i>of these pairs is of considerable interest, since it marks
the as yet incomplete disintegration of the dual tone. In reality, it is a
dialogue of the face with the buttocks, of birth with death<a href="file:///C:/Users/JeffreyCharlesArcher/Desktop/Appendix%20Thesis%20Remnants.docx#_ftn27" name="_ftnref27" style="mso-footnote-id: ftn27;" title=""><sup><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><sup><span style="color: black; font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 115%; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;">[27]</span></sup><!--[endif]--></span></sup></a></span><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman";"><o:p></o:p></span></p>
<p class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .5in; margin-right: 0in; margin-top: 0in;"><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman";"><o:p> </o:p></span></p>
<p class="MsoNormal" style="line-height: 24.0pt; margin-bottom: .0001pt; margin-bottom: 0in;"><span style="color: black; font-family: "Times New Roman",serif; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman";"><span style="mso-spacerun: yes;"> </span>. . . and thus of “self” and all that is
“not-self.” Seen in this way, the polyphony of the carnival, the dialogic of
the grotesque, serves to realize Derrida’s project of “supplementarity”:
finding in the “remainder,” the unaccountable left-over of any system of
“analytic or polar opposites,” the “undecidable interplay of excess and lack
between the same and the other<a href="file:///C:/Users/JeffreyCharlesArcher/Desktop/Appendix%20Thesis%20Remnants.docx#_ftn28" name="_ftnref28" style="mso-footnote-id: ftn28;" title=""><sup><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><sup><span style="color: black; font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 115%; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;">[28]</span></sup><!--[endif]--></span></sup></a> This
deconstructed self in Derrida is derivative of a critique of Sausseure, as
well. In “<i style="mso-bidi-font-style: normal;">differance,” </i>a
Derridaian neo-logism working at the level of structural binaries, “one (e.g.,
one pair of opposites) is the same as the other but as differed or
deferred.<a href="file:///C:/Users/JeffreyCharlesArcher/Desktop/Appendix%20Thesis%20Remnants.docx#_ftn29" name="_ftnref29" style="mso-footnote-id: ftn29;" title=""><sup><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><sup><span style="color: black; font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 115%; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;">[29]</span></sup><!--[endif]--></span></sup></a> To
limit the other to the circumscribed space of a binary correlative is as much a
potentiality for violence as it is to view the other as completely unrelated.<o:p></o:p></span></p>
<p class="MsoNormal" style="line-height: 24.0pt; margin-bottom: .0001pt; margin-bottom: 0in; text-indent: .5in;"><span style="color: black; font-family: "Times New Roman",serif; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman";">The implications of
these modes of blurring the self/other distinction applied to the history of
“the West,” or more specifically, the histories and other modes of
representation of the west on the other, are radical. Though Said and many
other critics have called for “the West” to re-evaluate its discourse as has
been used to enclose and essentialize “the Orient,” a carnivalesque reading of
“Western” discourse would find the breaks, ruptures, and discontinuities in this
supposedly all-encompassing discourse--i.e., the impossible possibility of the
other-in-self in the remnants of past discourses. Only in this way could the
polyphony of voices stand to counter the official construction of “others”--not
so completely other, <i style="mso-bidi-font-style: normal;">nor</i> same,
after all--<i style="mso-bidi-font-style: normal;">and</i> a hegemonic
“self” which is the construct constituting “the West.”<o:p></o:p></span></p>
<p class="MsoNormal" style="line-height: 24.0pt; margin-bottom: .0001pt; margin-bottom: 0in; text-indent: .5in;"><span style="color: black; font-family: "Times New Roman",serif; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman";">This “historical”
project would have radical implications for a majority of the “disciplines” in
the university as it is structured today. The seemingly solid distinction
between the fields of literary criticism, history and cultural anthropology,
for instance, would become unrecognizable. For not only would the study of
“other” cultures <i style="mso-bidi-font-style: normal;">as such </i>be
called into question, but the “West” as a coherent, essentializable historical
object as well--and all the disciplines constituted by such objectifications to
study, dissect, and taxonomize. There would remain no
epistemological-ontological borders between the traditionally constituted
fields of inquiry of the “one” and “the other.” A perspective which would look
for discourses without the usual identifying practices of the social sciences
would transcend the distinctions of bounded fields in all senses, and would
look for the “other” in the “self”--whether this “self” as one’s own or as the
other’s. Closed systems, or as Bakhtin calls them, “-isms,” would thus be
questioned at their most foundational level:<o:p></o:p></span></p>
<p class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .5in; margin-right: 0in; margin-top: 0in;"><span style="color: black; font-family: "Times New Roman",serif; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman";"><o:p> </o:p></span></p>
<p class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .5in; margin-right: 0in; margin-top: 0in;"><span style="color: black; font-family: "Times New Roman",serif; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman";">“Reason <i style="mso-bidi-font-style: normal;">(ratio) </i>itself,”
the practice of dividing, categorizing, opposing, “might be seen as an attempt
to ration and limit the play of supplementarity. Analysis provides clear and
distinct ideas which define boundaries and confine ambiguity or overlap to
marginal, borderline cases. Insofar as analysis defines polar opposites, it
constructs ideal types of heuristic fictions<a href="file:///C:/Users/JeffreyCharlesArcher/Desktop/Appendix%20Thesis%20Remnants.docx#_ftn30" name="_ftnref30" style="mso-footnote-id: ftn30;" title=""><sup><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><sup><span style="color: black; font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 115%; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;">[30]</span></sup><!--[endif]--></span></sup></a></span><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman";"><o:p></o:p></span></p>
<p class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .5in; margin-right: 0in; margin-top: 0in;"><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman";"><o:p> </o:p></span></p>
<p class="MsoNormal" style="line-height: 24.0pt; margin-bottom: .0001pt; margin-bottom: 0in;"><span style="color: black; font-family: "Times New Roman",serif; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman";">Thus the very basis of
“the West” as it has often been imagined; of positivism; of the “scientific”
practice of dividing, limiting, defining; of logic; would be found lacking in
their attempt to describe the human situation. The imminence of the “dominant
discourse” could thus be laughed at in a Bakhtinian sense, and perhaps finally
made impotent to commit further violences within such a discourse of “jolly
relativity.”<o:p></o:p></span></p>
<p class="MsoNormal" style="line-height: 24.0pt; margin-bottom: .0001pt; margin-bottom: 0in; text-indent: .5in;"><span style="color: black; font-family: "Times New Roman",serif; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman";">Rather than dissecting,
differentiating, delimiting the other, the approach I have been advocating
would look for what anthropologist Unni Wikan calls “resonance” to find its
impetus to inscribe.<a href="file:///C:/Users/JeffreyCharlesArcher/Desktop/Appendix%20Thesis%20Remnants.docx#_ftn31" name="_ftnref31" style="mso-footnote-id: ftn31;" title=""><sup><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><sup><span style="color: black; font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 115%; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;">[31]</span></sup><!--[endif]--></span></sup></a> This
practice of “feeling-thought” which Wikan translates from the Balinese
word “<i style="mso-bidi-font-style: normal;">keneh”</i> is understood
by Wikan’s informants to stand for the empathetic union of things, ideas, etc.,
which would “rationally” seem to be contradictory.<a href="file:///C:/Users/JeffreyCharlesArcher/Desktop/Appendix%20Thesis%20Remnants.docx#_ftn32" name="_ftnref32" style="mso-footnote-id: ftn32;" title=""><sup><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><sup><span style="color: black; font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 115%; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;">[32]</span></sup><!--[endif]--></span></sup></a> One
of Wikan’s informants notes, “But Westerners have no resonance . . . because
they use their thoughts only, and so ideas and understandings do not spring
alive.<a href="file:///C:/Users/JeffreyCharlesArcher/Desktop/Appendix%20Thesis%20Remnants.docx#_ftn33" name="_ftnref33" style="mso-footnote-id: ftn33;" title=""><sup><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><sup><span style="color: black; font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 115%; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;">[33]</span></sup><!--[endif]--></span></sup></a> What
we must do is to look for our thoughts to “spring alive,” and look for the
margins of discourse where they always do. To find “other voices” from our past
with “the other” means to look beyond the “rational” distinctions social scientists
have been trained to uncover. This does not mean to reduce the other to its
common denominators, to what is its easiest synonym in the familiar language.
Rather it is to harmonize with alterity, to let it sound chords on the very
sinews of the self.<o:p></o:p></span></p>
<p class="MsoNormal" style="line-height: 24.0pt; margin-bottom: .0001pt; margin-bottom: 0in; text-indent: .5in;"><span style="color: black; font-family: "Times New Roman",serif; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman";">In the western
relationships with Islam, the great majority of textual remnants extant from
the archives of the former <i style="mso-bidi-font-style: normal;">are</i> either
polemic or essentializing or about the different nature of “the infidel,” “the
Turk,” and the European. Yet there are also significant traces where ruptures
occur of so easy a generalization. Even within the oeuvres of particular
authors who may generally show contempt for Islam, one can often find traces of
admiration, and even self-identification.<o:p></o:p></span></p>
<p class="MsoNormal" style="line-height: 24.0pt; margin-bottom: .0001pt; margin-bottom: 0in; text-indent: .5in;"><span style="color: black; font-family: "Times New Roman",serif; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman";">Fragmentary sources such
as these, though most often hidden under the mass of the “official” discourse,
indicate at least the undercurrent of diffused inversions or blurrings of the
succinct bounds of European self-identification and self-enclosure. To find
such a history or “archaeology of subjugated knowledges and practices"<a href="file:///C:/Users/JeffreyCharlesArcher/Desktop/Appendix%20Thesis%20Remnants.docx#_ftn34" name="_ftnref34" style="mso-footnote-id: ftn34;" title=""><sup><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><sup><span style="color: black; font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 115%; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;">[34]</span></sup><!--[endif]--></span></sup></a> or
“genealogy” of these marginalized realms of discourse would be to find in our
own past a ground for building a more ethical response to supposed others--that
is, a “culture <i style="mso-bidi-font-style: normal;">of </i>oneself <i style="mso-bidi-font-style: normal;">as</i> a culture <i style="mso-bidi-font-style: normal;">of </i>the other . . . and as the <i style="mso-bidi-font-style: normal;">difference to oneself.</i><a href="file:///C:/Users/JeffreyCharlesArcher/Desktop/Appendix%20Thesis%20Remnants.docx#_ftn35" name="_ftnref35" style="mso-footnote-id: ftn35;" title=""><sup><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><sup><span style="color: black; font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 115%; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;">[35]</span></sup><!--[endif]--></span></sup></a> Thus
the goal of this study will be to uncover just such ruptures, inversions, and
blurrings in the diversity of discourses on the “other” of Islam.<o:p></o:p></span></p>
<p class="MsoNormal" style="line-height: 24.0pt; margin-bottom: .0001pt; margin-bottom: 0in;"><span style="color: black; font-family: "Times New Roman",serif; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman";">________________________________________________________________________<o:p></o:p></span></p>
<p class="MsoNormal" style="line-height: 24.0pt; margin-bottom: .0001pt; margin-bottom: 0in;"><span style="color: black; font-family: "Times New Roman",serif; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman";">________________________________________________________________________</span><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman";"><o:p></o:p></span></p>
<p class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .5in; margin-right: 0in; margin-top: 0in;"><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman";"><o:p> </o:p></span></p>
<p class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .5in; margin-right: 0in; margin-top: 0in;"><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman";"><o:p> </o:p></span></p>
<p class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .5in; margin-right: 0in; margin-top: 0in;"><span style="color: black; font-family: "Times New Roman",serif; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman";">She was dressed in a caftan of gold brocade,
flowered with silver, very well fitted to her shape, and showing to advantage
the beauty of her bosom, only shaded by the thin guaze of her shift. Her
drawers were pale pink, her waistcoat green and silver, her slippers white,
finely embroidered, her lovely arms adorned with bracelets of diamonds and her
broad girdle set round with diamonds; upon her head a rich Turkish handkerchief
of pink and silver, her own fine black hair hanging a great length in various
tresses, and on one side of her head some bodkins of jewels. I am afraid you
will accuse me of extravagance in this description. I think I have read
somewhere that women always speak in <i style="mso-bidi-font-style: normal;">rapture</i> when
they speak of beauty, but I can’t imagine why they should not be allowed to do
so. <i style="mso-bidi-font-style: normal;">I rather think it virtue to be
able to admire without any mixture of desire or envy.</i><o:p></o:p></span></p>
<p class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .5in; margin-right: 0in; margin-top: 0in; text-indent: .5in;"><span style="color: black; font-family: "Times New Roman",serif; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman";">Lady Mary Wortley Mantagu, desription of an
Ottoman official’s “Lady,” <i style="mso-bidi-font-style: normal;">Turkish
Embassy Letters </i>(emphasis mine)</span><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman";"><o:p></o:p></span></p>
<p class="MsoNormal" style="line-height: 24.0pt; margin-bottom: .0001pt; margin-bottom: 0in;"><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman";"><o:p> </o:p></span></p>
<p class="MsoNormal" style="line-height: 24.0pt; margin-bottom: .0001pt; margin-bottom: 0in; text-indent: .5in;"><span style="color: black; font-family: "Times New Roman",serif; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman";">“To admire without any
mixture of desire or envy.” Perhaps the “impossible possibility,” expressing
the liminal space between sameness and difference. For <i style="mso-bidi-font-style: normal;">envy </i>must maintain a definite
“other”; <i style="mso-bidi-font-style: normal;">desire</i>, an object. The
body, experienced sensually <i style="mso-bidi-font-style: normal;">as if</i> desired;
taken into the eye, but not consumed. Perhaps something “feminine”—wanting of
the desire to penetrate, yet gazing beneath the outer layers: “her shape, only
shaded by the thin guaze of her shift.”<o:p></o:p></span></p>
<p class="MsoNormal" style="line-height: 24.0pt; margin-bottom: .0001pt; margin-bottom: 0in; text-indent: .5in;"><span style="color: black; font-family: "Times New Roman",serif; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman";">When “Europe” is
supposed (by many recent critics) only able to figure the other one
dimensionally, as a target of contempt, or as an object of possessive desire,
Lady Montagu’s letter to Lady Mar leads the reader to discern an alternative.
The recognition of alterity--an identity not bound by the limitations of
linguistic representation, i.e., here as one encountered in “rapture,” as
inexpressible, the “<i style="mso-bidi-font-style: normal;">unlimited Desire</i>”
Levinas associates with the “absolutely other,<a href="file:///C:/Users/JeffreyCharlesArcher/Desktop/Appendix%20Thesis%20Remnants.docx#_ftn36" name="_ftnref36" style="mso-footnote-id: ftn36;" title=""><sup><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><sup><span style="color: black; font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 115%; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;">[36]</span></sup><!--[endif]--></span></sup></a>--that
is, that which remains unknown even under the direct gaze of passion--and
without the base, lusting desire to captivate, to use for selfish pleasure, to
“know,” reduce, own, or control.<o:p></o:p></span></p>
<p class="MsoNormal" style="line-height: 24.0pt; margin-bottom: .0001pt; margin-bottom: 0in; text-indent: .5in;"><span style="color: black; font-family: "Times New Roman",serif; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman";">Lady Montagu’s
representation of Fatima may fall short of the ideal lower-body stratum in
Bakhtin--still too refined, masked in propriety. Yet it does locate in her body
and dress (or rather, in the gaze which falls upon the body and dress) a space
which might serve as an opening for the texts which will follow. The
appreciation which is expressed by numerous European authors for Islam is
indeed often sensual, exotic, and even erotic without necessarily being imbued
with a <i style="mso-bidi-font-style: normal;">penetrative</i> intent.
The Romantic is never <i style="mso-bidi-font-style: normal;">necessarily</i> reduced
to Neitzche’s Apollolian, or to a <i style="mso-bidi-font-style: normal;">closed</i> system
of discourse as Foucault would have it. Rather, as Bakhtin noted, strands of
the carnivalesque still resonate in some spaces within expressions of the
Romantic, releasing the body from the bonds of essential description.<o:p></o:p></span></p>
<p class="MsoNormal" style="line-height: 24.0pt; margin-bottom: .0001pt; margin-bottom: 0in; text-indent: .5in;"><span style="color: black; font-family: "Times New Roman",serif; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman";">“Rapture” opens in the
text the possibility of uncoercive description. Rapture shuns closure, as it
evades the compulsion to commit the being of another entirely into the text
without the possibility of escape. The unutterable Saying opposing (while not <i style="mso-bidi-font-style: normal;">lieing</i> <i style="mso-bidi-font-style: normal;">opposite</i> to) the Said<a href="file:///C:/Users/JeffreyCharlesArcher/Desktop/Appendix%20Thesis%20Remnants.docx#_ftn37" name="_ftnref37" style="mso-footnote-id: ftn37;" title=""><sup><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><sup><span style="color: black; font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 115%; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;">[37]</span></sup><!--[endif]--></span></sup></a> Here
Fatima is freed from the enclosure the previous sentences of description would
command. The other remains other--but not alien--in the encounter inscribed as
“rapture.”<o:p></o:p></span></p>
<p class="MsoNormal" style="line-height: 24.0pt; margin-bottom: .0001pt; margin-bottom: 0in; text-indent: .5in;"><span style="color: black; font-family: "Times New Roman",serif; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman";">To return to the
“something feminine” from above, it is perhaps this inversion of the dominant
discourse which is in many ways the architypical other. As Levinas contends, “I
think the absolutely contrary contrary [ <i style="mso-bidi-font-style: normal;">le contraire absolutement contraire</i>], whose contrariety is in no
way affected by the relationship that can be established between it and its
correlative, the contrariety that permits its terms to remain absolutely other,
is the <i style="mso-bidi-font-style: normal;">feminine.</i><a href="file:///C:/Users/JeffreyCharlesArcher/Desktop/Appendix%20Thesis%20Remnants.docx#_ftn38" name="_ftnref38" style="mso-footnote-id: ftn38;" title=""><sup><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><sup><span style="color: black; font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 115%; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;">[38]</span></sup><!--[endif]--></span></sup></a> In
spite of critiques condemning Levinas here for sexism, it seems there is indeed
something substantial in his discussion of “Eros,” perhaps disclosing a realm
of other not necessarily subjectable to the simple binary relationship
(rationalized, <i style="mso-bidi-font-style: normal;">logified </i>if
you will). Levinas contends that there is an “absence of any fusion in the
erotic,”<a href="file:///C:/Users/JeffreyCharlesArcher/Desktop/Appendix%20Thesis%20Remnants.docx#_ftn39" name="_ftnref39" style="mso-footnote-id: ftn39;" title=""><sup><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><sup><span style="color: black; font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 115%; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;">[39]</span></sup><!--[endif]--></span></sup></a>
thus that there is no violence done the other in the act, in spite of the
metaphors which attempt to place intercourse in terms of knowledge--”knowing”
in the Biblical parlance, for example--and thus in the position of the subject.<o:p></o:p></span></p>
<p class="MsoNormal" style="line-height: 24.0pt; margin-bottom: .0001pt; margin-bottom: 0in;"><span style="color: black; font-family: "Times New Roman",serif; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman";">Levinas concludes his
discussion of Eros:<o:p></o:p></span></p>
<p class="MsoNormal" style="line-height: 24.0pt; margin-bottom: .0001pt; margin-bottom: 0in;"><span style="color: black; font-family: "Times New Roman",serif; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman";"><o:p> </o:p></span></p>
<p class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .5in; margin-right: 0in; margin-top: 0in;"><span style="color: black; font-family: "Times New Roman",serif; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman";">Can this relationship with the other through
eros be characterized as a failure? Once again, the answer is yes, if one
adopts the terminology of current descriptions, if one wants to characterize
the erotic by “grasping,” “possessing,” or “knowing.” But there is nothing of
all this, or the failure of this, in eros. If one could possess, grasp, and
know the other, it would not be other. Possessing, knowing, and grasping are
synonyms of power<a href="file:///C:/Users/JeffreyCharlesArcher/Desktop/Appendix%20Thesis%20Remnants.docx#_ftn40" name="_ftnref40" style="mso-footnote-id: ftn40;" title=""><sup><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><sup><span style="color: black; font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 115%; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;">[40]</span></sup><!--[endif]--></span></sup></a></span><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman";"><o:p></o:p></span></p>
<p class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .5in; margin-right: 0in; margin-top: 0in;"><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman";"><o:p> </o:p></span></p>
<p class="MsoNormal" style="line-height: 24.0pt; margin-bottom: .0001pt; margin-bottom: 0in;"><span style="color: black; font-family: "Times New Roman",serif; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman";">Thus the “other” from
the voice of the official (in this case the “phalologocentric” discourse) is
not obtainable, not subjectable, indefinable.<o:p></o:p></span></p>
<p class="MsoNormal" style="line-height: 24.0pt; margin-bottom: .0001pt; margin-bottom: 0in;"><span style="color: black; font-family: "Times New Roman",serif; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman";"><o:p> </o:p></span></p>
<p class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .5in; margin-right: 0in; margin-top: 0in;"><span style="color: black; font-family: "Times New Roman",serif; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman";">Furthermore, the relationship with the other is
generally sought out as a fusion. I have precisely wanted to contest the idea
that the relationship with the other is fusion. The relationship with the Other
is the absence of the other; not absence pure and simple, not the absence of
pure nothingness, but absence in a horizon of the future, an absence that is
time<a href="file:///C:/Users/JeffreyCharlesArcher/Desktop/Appendix%20Thesis%20Remnants.docx#_ftn41" name="_ftnref41" style="mso-footnote-id: ftn41;" title=""><sup><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><sup><span style="color: black; font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 115%; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;">[41]</span></sup><!--[endif]--></span></sup></a></span><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman";"><o:p></o:p></span></p>
<p class="MsoNormal" style="line-height: 24.0pt; margin-bottom: .0001pt; margin-bottom: 0in; text-indent: 1.0in;"><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman";"><o:p> </o:p></span></p>
<p class="MsoNormal" style="line-height: 24.0pt; margin-bottom: .0001pt; margin-bottom: 0in; text-indent: .5in;"><span style="color: black; font-family: "Times New Roman",serif; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman";">Above I wrote of the
“sentences of description” which would “command . . . enclosure.” In what
Levinas terms the “terminology of current description” these sentences would
indeed do just that. Yet it might be rendered otherwise:<o:p></o:p></span></p>
<p class="MsoNormal" style="line-height: 24.0pt; margin-bottom: .0001pt; margin-bottom: 0in; text-indent: .5in;"><span style="color: black; font-family: "Times New Roman",serif; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman";"><o:p> </o:p></span></p>
<p class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .5in; margin-right: 0in; margin-top: 0in;"><span style="color: black; font-family: "Times New Roman",serif; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman";">The caress is a mode of the subject’s being,
where the subject who is in contact with another goes beyond this contact.
Contact as sensation is part of the world of light. But what is caressed is not
touched, properly speaking. It is not the softness or warmth of the hand given
in contact that the caress seeks. The seeking of the caress constitutes its
essence by the fact that the caress does not know what it seeks. This “not
knowing,” this fundamental disorder, is the essential. It is like a game with
something slipping away, a game absolutely without project or plan, not with
what can become ours or us, but with something other, always other, always
inaccessible, and always still to come [à venir]<a href="file:///C:/Users/JeffreyCharlesArcher/Desktop/Appendix%20Thesis%20Remnants.docx#_ftn42" name="_ftnref42" style="mso-footnote-id: ftn42;" title=""><sup><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><sup><span style="color: black; font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 115%; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;">[42]</span></sup><!--[endif]--></span></sup></a></span><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman";"><o:p></o:p></span></p>
<p class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .5in; margin-right: 0in; margin-top: 0in;"><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman";"><o:p> </o:p></span></p>
<p class="MsoNormal" style="line-height: 24.0pt; margin-bottom: .0001pt; margin-bottom: 0in;"><span style="color: black; font-family: "Times New Roman",serif; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman";">To render the above
“description” of Fatima otherwise, it might rather be understood as a verbal
“caress.” To read again,<o:p></o:p></span></p>
<p class="MsoNormal" style="line-height: 24.0pt; margin-bottom: .0001pt; margin-bottom: 0in;"><span style="color: black; font-family: "Times New Roman",serif; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman";"><o:p> </o:p></span></p>
<p class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .5in; margin-right: 0in; margin-top: 0in;"><span style="color: black; font-family: "Times New Roman",serif; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman";">She was dressed in a caftan of gold brocade,
flowered with silver, very well fitted to her shape, and showing to advantage
the beauty of her bosom, only shaded by the thin guaze of her shift. Her
drawers were pale pink, her waistcoat green and silver, her slippers white,
finely embroidered, her lovely arms adorned with bracelets of diamonds and her
broad girdle set round with diamonds; upon her head a rich Turkish handkerchief
of pink and silver, her own fine black hair hanging a great length in various
tresses, and on one side of her head some bodkins of jewels.</span><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman";"><o:p></o:p></span></p>
<p class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .5in; margin-right: 0in; margin-top: 0in;"><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman";"><o:p> </o:p></span></p>
<p class="MsoNormal" style="line-height: 24.0pt; margin-bottom: .0001pt; margin-bottom: 0in;"><span style="color: black; font-family: "Times New Roman",serif; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman";">Not quite drawing Fatima
into the realm of the rationed, the circumscribed, the subjected, this fragment
speaks the movement of the eye over the body: over, then under, the “thin guaze
of her shift” which only shades her figure; up the legs (“Her drawers were pale
pink”) to her waistcoat; on to her feet, her “lovely arms,” her girdle, her
“fine black hair.” This caress, however, is no violation, no rape. A rape,
figurative as well as literal, seeks to subdue, control, and subject the other;
to conquer violently, to place her under the ownership of the violator, to
subject her to the categories of the “known.” The above is rather an encounter
between one “Westerner” and one other-than-she, where the boundaries of self
and other touch, <i style="mso-bidi-font-style: normal;">not to feel out the
terrain of the unknown in order to make it known, but to seek her unknowable
self which will remain so even under the caress, under the gaze of <b style="mso-bidi-font-weight: normal;">her</b></i> <b style="mso-bidi-font-weight: normal;"><i style="mso-bidi-font-style: normal;">other</i></b><i style="mso-bidi-font-style: normal;">.</i><o:p></o:p></span></p>
<p class="MsoNormal" style="line-height: 24.0pt; margin-bottom: .0001pt; margin-bottom: 0in;"><span style="color: black; font-family: "Times New Roman",serif; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman";">________________________________________________________________________</span><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman";"><o:p></o:p></span></p>
<p class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .5in; margin-right: 0in; margin-top: 0in;"><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman";"><o:p> </o:p></span></p>
<p class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .5in; margin-right: 0in; margin-top: 0in;"><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman";"><o:p> </o:p></span></p>
<p class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .5in; margin-right: 0in; margin-top: 0in;"><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman";"><o:p> </o:p></span></p>
<p class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .5in; margin-right: 0in; margin-top: 0in;"><span style="color: black; font-family: "Times New Roman",serif; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman";">Accompanied by two young men, his son and
nephew, he arrives with his hand extended and a smile on his lips. He accepts a
chair and takes his seat with lordly grace--and I send the news to my two
traveling companions that I have the bogeyman of the desert in my tent<a href="file:///C:/Users/JeffreyCharlesArcher/Desktop/Appendix%20Thesis%20Remnants.docx#_ftn43" name="_ftnref43" style="mso-footnote-id: ftn43;" title=""><sup><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><sup><span style="color: black; font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 115%; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;">[43]</span></sup><!--[endif]--></span></sup></a></span><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman";"><o:p></o:p></span></p>
<p class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .5in; margin-right: 0in; margin-top: 0in;"><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman";"><o:p> </o:p></span></p>
<p class="MsoNormal" style="line-height: 24.0pt; margin-bottom: .0001pt; margin-bottom: 0in;"><span style="color: black; font-family: "Times New Roman",serif; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman";">Thus begins Pierre
Loti’s account of Mohammed-Jahl, the Bedouin bandit-sheik whose desert domains
Loti and his pilgrim’s caravan must cross in order to reach Gaza on their way
to the Holy Land, as is recounted in <i style="mso-bidi-font-style: normal;">Le
Désert.</i><o:p></o:p></span></p>
<p class="MsoNormal" style="line-height: 24.0pt; margin-bottom: .0001pt; margin-bottom: 0in;"><span style="color: black; font-family: "Times New Roman",serif; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman";"><o:p> </o:p></span></p>
<p class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .5in; margin-right: 0in; margin-top: 0in;"><span style="color: black; font-family: "Times New Roman",serif; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman";">A fine and superb old bandit’s face. Gray beard
and eyebrows. A cameo profile. Flashing eyes, which on the spur of the moment
can be imperious and cruel or else disarmingly gentle. He is dressed in a red
Brusa silk robe embroidered with yellow flames; its dangling sleeves almost
touch the ground; over this a generous Bedouin tunis. On his head a veil <i style="mso-bidi-font-style: normal;">(couffie)</i> of heavy Mecca silk, held
in place by a crown of gold cords with black wool knots. Tiny feet, bare in
leather sandals; tiny child’s hands playing with the traditional stick shaped
like a lotus leaf that serves as a camel whip.</span><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman";"><o:p></o:p></span></p>
<p class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .5in; margin-right: 0in; margin-top: 0in;"><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman";"><o:p> </o:p></span></p>
<p class="MsoNormal" style="line-height: 24.0pt; margin-bottom: .0001pt; margin-bottom: 0in;"><span style="color: black; font-family: "Times New Roman",serif; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman";">This “description” bears
at least superficial resemblance to the Lady Montagu’s text above: a sensually
inscribed portrait of an individual who is <i style="mso-bidi-font-style: normal;">other</i> to the writer. Yet there are many “descriptions” offered
by travelers to the lands of Europe’s fascination--to the east and to the west.
Such writing understood as “description” would indeed place the other within
the perimeters of the sentence, between the initial capital letter and the last
mark of punctuation. But were it to be seen otherwise, with a view to alternate
readings, it might be read as might the text of Fatima above: sensuality taken
in with a gaze, but not emptied of possibilities in this gaze; a figure
remaining free to surprise, to defy any bounds seemingly prescribed by the
text.<o:p></o:p></span></p>
<p class="MsoNormal" style="line-height: 24.0pt; margin-bottom: .0001pt; margin-bottom: 0in; text-indent: .5in;"><span style="color: black; font-family: "Times New Roman",serif; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman";">In the following we
“catch sight of Mohammed-Jahl, holding his riding crop as if it were a scepter,
his eyes flashing with rage from under his beautiful veil tied with gold cords.
He is roaring like a lion, old but still frightening and in charge”; where only
four pages before he was “our guide <i style="mso-bidi-font-style: normal;">on
his knees</i> [emphasis mine] before the governor. The guide has an
attitude both <i style="mso-bidi-font-style: normal;">supplicant</i> [emphasis
mine] and sly, watching and pressing for the definitive <i style="mso-bidi-font-style: normal;">yes</i> that would permit us to
continue our trip.” Both on his knees and donning a scepter; a supplicant and a
king. The place which one should assign this figure must be somewhere
between the two, in the space Derrida terms <i style="mso-bidi-font-style: normal;">differance.</i> Neither <i style="mso-bidi-font-style: normal;">really
</i>this, nor that; something truly other--but not altogether unfamiliar or
alien, either.<o:p></o:p></span></p>
<p class="MsoNormal" style="line-height: 24.0pt; margin-bottom: .0001pt; margin-bottom: 0in; text-indent: .5in;"><span style="color: black; font-family: "Times New Roman",serif; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman";">I might well point out
that both Loti and Lady Montagu were suspected of maintaining affections for
both sexes, a coincidence to be sure<a href="file:///C:/Users/JeffreyCharlesArcher/Desktop/Appendix%20Thesis%20Remnants.docx#_ftn44" name="_ftnref44" style="mso-footnote-id: ftn44;" title=""><sup><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><sup><span style="color: black; font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 115%; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;">[44]</span></sup><!--[endif]--></span></sup></a> But
such biographical conjecture is out of place here. What is not, however, is a
discussion of the <i style="mso-bidi-font-style: normal;">gendering of a
text</i>.[{place here a footnote to the appropriate texts: Jung on
bi-sexuality}]. For it seems these two texts occur in a sort of liminal space,
both offering sexually ambiguous portrayals, leaving both the identity of the
imagined writers, and indeed of the subjects of the writing (though not
necessarily in regard to their sexual preferences), in question. The effect,
thus, is that there can be no essentialization of these subjects who are other.
They remain so by the refusal of the text to define them once and for all--by
their occupation of a space emploted in ambiguity.<o:p></o:p></span></p>
<p class="MsoNormal" style="line-height: 24.0pt; margin-bottom: .0001pt; margin-bottom: 0in; text-indent: .5in;"><span style="color: black; font-family: "Times New Roman",serif; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman";">There is no
essentialization, no definite confinement of Fatima or Mohammed-Jahl. Their
finitude, their definition, is not assured by their placement in “dead words”;
for these texts leave them open to becoming whomever they might later become,
either later in the text or later in the imagination [{Foucault on imagination
in The Order of Things}]. This is perhaps an immanent function of sexually
ambiguity--working something like Bakhtin’s carnivalesque, but not falling into
the specificum of the space he plotted out as such--where the relation of
imagined writer and inscribed being are uncertain, where the possibility of a
“masculinity” and a “femininity” are present in both. Especially for Loti, who
belonged to time which, according to Foucault, demanded of the scientific
categories of sexuality a definitive expression of one’s being, the portrayal
of a sexually ambiguous sensuality leaves the portrait with an uncertain degree
of precision--i.e., in that space so troubling to the nineteenth century: that
which defies a specific emplotment in the grid of scientific knowledge, that
which seems <i style="mso-bidi-font-style: normal;">between</i> two opposite
categories of the known--and thus free to complete itself elsewhere, outside
the bounds of possible description.</span><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman";"><o:p></o:p></span></p>
<p class="MsoNormal" style="line-height: 24.0pt; margin-bottom: .0001pt; margin-bottom: 0in;"><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman";"><o:p> </o:p></span></p>
<p class="MsoNormal" style="line-height: 24.0pt; margin-bottom: .0001pt; margin-bottom: 0in;"><span style="color: black; font-family: "Times New Roman",serif; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman";">(feminine/inversion/etc
here).</span><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman";"><o:p></o:p></span></p>
<p class="MsoNormal" style="line-height: 24.0pt; margin-bottom: .0001pt; margin-bottom: 0in;"><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman";"><o:p> </o:p></span></p>
<p class="MsoNormal" style="line-height: 24.0pt; margin-bottom: .0001pt; margin-bottom: 0in;"><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman";"><o:p> </o:p></span></p>
<p class="MsoNormal" style="line-height: 24.0pt; margin-bottom: .0001pt; margin-bottom: 0in;"><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman";"><o:p> </o:p></span></p>
<p class="MsoNormal" style="line-height: 24.0pt; margin-bottom: .0001pt; margin-bottom: 0in;"><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman";"><o:p> </o:p></span></p>
<p class="MsoNormal" style="line-height: 24.0pt; margin-bottom: .0001pt; margin-bottom: 0in;"><span style="color: black; font-family: "Times New Roman",serif; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman";">[English philosopher
Roger Bacon, for instance, traces the revival of philosophy to the Muslim Avicenna<a href="file:///C:/Users/JeffreyCharlesArcher/Desktop/Appendix%20Thesis%20Remnants.docx#_ftn45" name="_ftnref45" style="mso-footnote-id: ftn45;" title=""><sup><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><sup><span style="color: black; font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 115%; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;">[45]</span></sup><!--[endif]--></span></sup></a> One
knight who had first hand experience with the Turks in the late
eleventh-century argues with great conviction that “they are of a Frankish
race.<a href="file:///C:/Users/JeffreyCharlesArcher/Desktop/Appendix%20Thesis%20Remnants.docx#_ftn46" name="_ftnref46" style="mso-footnote-id: ftn46;" title=""><sup><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><sup><span style="color: black; font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 115%; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;">[46]</span></sup><!--[endif]--></span></sup></a> This
notion of a racial self-identity with the Turks is echoed in the assertion that
the Turks, whose name was supposed by some to have derived from <i style="mso-bidi-font-style: normal;">Teucri, </i>the descendants of the
Trojans. This assertion, strongly refuted by Richard Knolles in the early
seventeenth century<a href="file:///C:/Users/JeffreyCharlesArcher/Desktop/Appendix%20Thesis%20Remnants.docx#_ftn47" name="_ftnref47" style="mso-footnote-id: ftn47;" title=""><sup><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><sup><span style="color: black; font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 115%; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;">[47]</span></sup><!--[endif]--></span></sup></a> would
both justify the Turkish conquest of Constantinople as an act of revenge
against the Greeks for their ancient trickery, and recognize them as the kin of
the Romans--i.e., contemporary Italians. Such fragments, of which there are
many more, indicate that it is not so easy to do a mono-genealogy of Europe’s
self-closure to their most immanent “other.”<o:p></o:p></span></p>
<p class="MsoNormal" style="line-height: 24.0pt; margin-bottom: .0001pt; margin-bottom: 0in; text-indent: .5in;"><span style="color: black; font-family: "Times New Roman",serif; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman";">Boccaccio, a noted
exemplar of the carnivalesque during the Renaissance, recalls a story about a
wise Jew who tells a parable to escape a rhetorical trap set by Saladin. The
story equivocates Islam, Judaism, and Christianity as the religions are
represented as three beloved sons<a href="file:///C:/Users/JeffreyCharlesArcher/Desktop/Appendix%20Thesis%20Remnants.docx#_ftn48" name="_ftnref48" style="mso-footnote-id: ftn48;" title=""><sup><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><sup><span style="color: black; font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 115%; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;">[48]</span></sup><!--[endif]--></span></sup></a> The
numerous courtly romances portraying Saladin as a heroic figure, though most
often in a European aristocratic guise, occasionally give a glimpse of him as
an authentically non-European figure whom Europeans could admire. Travelers to
the Ottoman lands throughout the centuries of contact brought back varying
accounts, both positive and negative, which were consumed by the public with
much fervor. Many of the accounts either compare the Turks favorably with their
European counterparts, or identify certain attributes of the latter with the
former. In the eighteenth-century, a tract was even published entitled <i style="mso-bidi-font-style: normal;">Mahomet no impostor, or a Defense of
Mahomet.<a href="file:///C:/Users/JeffreyCharlesArcher/Desktop/Appendix%20Thesis%20Remnants.docx#_ftn49" name="_ftnref49" style="mso-footnote-id: ftn49;" title=""><sup><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><b style="mso-bidi-font-weight: normal;"><sup><span style="color: black; font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 115%; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;">[49]</span></sup></b><!--[endif]--></span></sup></a><span style="mso-spacerun: yes;"> </span></i>Many other such sources and points of
rupture exist in texts throughout the European discourses on Islam, even in the
century of the most notorious “Orientalization” of the “Orient.”]</span><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman";"><o:p></o:p></span></p>
<p class="MsoNormal" style="line-height: 24.0pt; margin-bottom: .0001pt; margin-bottom: 0in;"><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman";"><o:p> </o:p></span></p>
<p class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; page-break-before: always;"><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman";"><o:p> </o:p></span></p>
<p align="center" class="MsoNormal" style="margin-bottom: .0001pt; margin-bottom: 0in; mso-line-height-alt: 10.0pt; text-align: center;"><span style="color: black; font-family: "Times New Roman",serif; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman";">BIBLIOGRAPHY FOR “NONESSENTIALLY OCCIDENTAL: <o:p></o:p></span></p>
<p align="center" class="MsoNormal" style="margin-bottom: .0001pt; margin-bottom: 0in; mso-line-height-alt: 10.0pt; text-align: center;"><span style="color: black; font-family: "Times New Roman",serif; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman";">HETEROGLOSSIA IN THE WESTERN DISCOURSE ON ISLAM”<o:p></o:p></span></p>
<p class="MsoNormal" style="margin-bottom: .0001pt; margin-bottom: 0in; mso-line-height-alt: 10.0pt;"><span style="color: black; font-family: "Times New Roman",serif; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman";"><o:p> </o:p></span></p>
<p class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in;"><span style="color: black; font-family: "Times New Roman",serif; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman";"><o:p> </o:p></span></p>
<p class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in;"><span style="color: black; font-family: "Times New Roman",serif; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman";">Abu-Lughod, Lila. “Writing
Against Culture<i style="mso-bidi-font-style: normal;">.</i>” Chapter in <i style="mso-bidi-font-style: normal;">Recapturing Anthropology,</i> ed.
Richard Fox, 137-62. Santa Fe, NM: School of American Research Press, 1991.<o:p></o:p></span></p>
<p class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in;"><span style="color: black; font-family: "Times New Roman",serif; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman";">Bakhtin, Mikhail
M. <i style="mso-bidi-font-style: normal;">Rabelais and his World.</i> Translated
by Hélène Iswolsky. Bloomington, IN: Indiana University Press, 1984.<o:p></o:p></span></p>
<p class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in;"><span style="color: black; font-family: "Times New Roman",serif; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman";">Clifford, James. <i style="mso-bidi-font-style: normal;">The Predicament of Culture.</i> Cambridge,
MA: Harvard University Press, 1988.<o:p></o:p></span></p>
<p class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in;"><span style="color: black; font-family: "Times New Roman",serif; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman";">Derrida, Jacques. <i style="mso-bidi-font-style: normal;">Writing and Difference. </i>Translated
by Alan Bass. Chicago: University of Chicago Press, 1978.<i style="mso-bidi-font-style: normal;"><o:p></o:p></i></span></p>
<p class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in;"><i style="mso-bidi-font-style: normal;"><span style="color: black; font-family: "Times New Roman",serif; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman";">The Other Heading: Reflections on Today’s Europe.</span></i><span style="color: black; font-family: "Times New Roman",serif; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman";"> Translated by Pascale-Anne Brault and
Michael B. Naas. Bloomington, IN: Indiana University Press, 1992.<o:p></o:p></span></p>
<p class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in;"><span style="color: black; font-family: "Times New Roman",serif; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman";">Foucault, Michel. <i style="mso-bidi-font-style: normal;">The Archaeology of Knowledge.</i> Translated
by A.M. Sheridan Smith. New York: Pantheon Books, 1972.<i style="mso-bidi-font-style: normal;"><o:p></o:p></i></span></p>
<p class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in;"><i style="mso-bidi-font-style: normal;"><span style="color: black; font-family: "Times New Roman",serif; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman";">The History of Sexuality, Volume 1. </span></i><span style="color: black; font-family: "Times New Roman",serif; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman";">Translated by Richard Hurley. New York: Random
House, 1978.<o:p></o:p></span></p>
<p class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in;"><span style="color: black; font-family: "Times New Roman",serif; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman";">Knolles, Richard. <i style="mso-bidi-font-style: normal;">The Turkish History from the Original of the
Nation to the Growth of the Ottoman Empire: with the Lives and Conquests of
their Princes and Emperors.</i> Library of Congress; Washington, D.C.:
Wing, 1975. Text-fiche.<o:p></o:p></span></p>
<p class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in;"><span style="color: black; font-family: "Times New Roman",serif; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman";">LaCapra, Dominick. <i style="mso-bidi-font-style: normal;">Rethinking Intellectual History: Texts,
Contexts, Language.</i> Ithaca, NY: Cornell University Press, 1983.<i style="mso-bidi-font-style: normal;"><o:p></o:p></i></span></p>
<p class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in;"><i style="mso-bidi-font-style: normal;"><span style="color: black; font-family: "Times New Roman",serif; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman";">History and Criticism. </span></i><span style="color: black; font-family: "Times New Roman",serif; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman";">Ithaca, NY: Cornell University Press. 1985.<o:p></o:p></span></p>
<p class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in;"><span style="color: black; font-family: "Times New Roman",serif; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman";">Limón, Jóse, <i style="mso-bidi-font-style: normal;">Dancing with the Devil: Society and Cultural
Poetics in Mexican-American South Texas. </i>Madison, WI: The University
of Wisconsin Press, 1994.<o:p></o:p></span></p>
<p class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in;"><span style="color: black; font-family: "Times New Roman",serif; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman";">Mason, Peter. <i style="mso-bidi-font-style: normal;">Deconstructing America: Representation of
the Other. </i>London: Routledge, 1990.<o:p></o:p></span></p>
<p class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in;"><span style="color: black; font-family: "Times New Roman",serif; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman";">Morson, Gary Saul.
“Bakhtin and the Present Moment.” <i style="mso-bidi-font-style: normal;">The
American Scholar </i>60 (Spring 1991): 201-222.<o:p></o:p></span></p>
<p class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in;"><span style="color: black; font-family: "Times New Roman",serif; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman";">Maxime Rodinson, <i style="mso-bidi-font-style: normal;">Europe and the Mystique of Islam. </i>Translated
by Roger Veinus. Seattle, WA: University of Washington Press, 1987.<o:p></o:p></span></p>
<p class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in;"><span style="color: black; font-family: "Times New Roman",serif; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman";">Said, Edward. <i style="mso-bidi-font-style: normal;">Orientalism.</i> New York: Vintage
Books, 1979.<o:p></o:p></span></p>
<p class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in;"><span style="color: black; font-family: "Times New Roman",serif; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman";">Sangren, P. Stephen.
“Rhetoric and the Authority of Ethnography: ‘Postmodernism’ and the Social
Reproduction of Texts.” <i style="mso-bidi-font-style: normal;">Current
Anthropology </i>29, no. 3 (June 1988): 405-35.<o:p></o:p></span></p>
<p class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in;"><span style="color: black; font-family: "Times New Roman",serif; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman";">Todorov, Tzvetan. <i style="mso-bidi-font-style: normal;">The Conquest of America: The Question of the
Other. </i>Translated by Richard Howard. New York: Harper & Row, 1984.<o:p></o:p></span></p>
<p class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in;"><span style="color: black; font-family: "Times New Roman",serif; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman";">Turner, Brian S. <i style="mso-bidi-font-style: normal;">Orientalism, Postmodernism, & Globalism.</i> New
York: Routledge, 1994.<o:p></o:p></span></p>
<div style="border-bottom: solid windowtext 1.5pt; border: none; mso-element: para-border-div; padding: 0in 0in 1.0pt 0in;">
<p class="MsoNormal" style="border: none; line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; mso-border-bottom-alt: solid windowtext 1.5pt; mso-padding-alt: 0in 0in 1.0pt 0in; padding: 0in;"><span style="color: black; font-family: "Times New Roman",serif; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman";">Wikan,
Unni. “Beyond the Words: The Power of Resonance.” <i style="mso-bidi-font-style: normal;">American Ethnologist </i>19, no. 3 (August 1992): 460-82.<i><o:p></o:p></i></span></p>
</div>
<p class="MsoNormal" style="line-height: 200%; margin-bottom: .0001pt; margin-bottom: 0in;"><i><span style="color: black; font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 200%; mso-fareast-font-family: "Times New Roman";"><o:p> </o:p></span></i></p>
<p class="MsoNormal" style="line-height: 200%; margin-bottom: .0001pt; margin-bottom: 0in;"><span style="color: black; font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 200%; mso-fareast-font-family: "Times New Roman";"><o:p> </o:p></span></p>
<p class="MsoNormal" style="line-height: 200%; margin-bottom: .0001pt; margin-bottom: 0in;"><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 200%; mso-fareast-font-family: "Times New Roman";"><o:p> </o:p></span></p>
<p class="MsoNormal"><o:p> </o:p></p>
<div style="mso-element: footnote-list;"><!--[if !supportFootnotes]--><br clear="all" />
<hr align="left" size="1" width="33%" />
<!--[endif]-->
<div id="ftn1" style="mso-element: footnote;">
<p class="MsoNormal"><a href="file:///C:/Users/JeffreyCharlesArcher/Desktop/Appendix%20Thesis%20Remnants.docx#_ftnref1" name="_ftn1" style="mso-footnote-id: ftn1;" title=""><span class="FootnoteCharacters"><span style="font-size: 10.0pt; line-height: 115%;"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="FootnoteCharacters"><span style="font-family: "Calibri",sans-serif; font-size: 10.0pt; line-height: 115%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">[1]</span></span><!--[endif]--></span></span></span></a><span style="color: black; font-size: 10.0pt; line-height: 115%;"><span style="mso-tab-count: 1;"> </span> <i style="mso-bidi-font-style: normal;">Edward
Said, Orientalism (New York: Random House, 1979).</i></span><span style="font-size: 10.0pt; line-height: 115%;"><o:p></o:p></span></p>
</div>
<div id="ftn2" style="mso-element: footnote;">
<p class="MsoNormal"><a href="file:///C:/Users/JeffreyCharlesArcher/Desktop/Appendix%20Thesis%20Remnants.docx#_ftnref2" name="_ftn2" style="mso-footnote-id: ftn2;" title=""><span class="FootnoteCharacters"><span style="font-size: 10.0pt; line-height: 115%;"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="FootnoteCharacters"><span style="font-family: "Calibri",sans-serif; font-size: 10.0pt; line-height: 115%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">[2]</span></span><!--[endif]--></span></span></span></a><span style="color: black; font-size: 10.0pt; line-height: 115%;"> See Foucault, <i style="mso-bidi-font-style: normal;">The History of Sexuality: An Introduction.</i> Volume
1, trans. Robert Hurley (New York: Random House, 1978), pp. 92-96.</span><span style="font-size: 10.0pt; line-height: 115%;"><o:p></o:p></span></p>
</div>
<div id="ftn3" style="mso-element: footnote;">
<p class="MsoNormal"><a href="file:///C:/Users/JeffreyCharlesArcher/Desktop/Appendix%20Thesis%20Remnants.docx#_ftnref3" name="_ftn3" style="mso-footnote-id: ftn3;" title=""><span class="FootnoteCharacters"><span style="font-size: 10.0pt; line-height: 115%;"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="FootnoteCharacters"><span style="font-family: "Calibri",sans-serif; font-size: 10.0pt; line-height: 115%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">[3]</span></span><!--[endif]--></span></span></span></a><span style="color: black; font-size: 10.0pt; line-height: 115%;"> Peter Mason, <i style="mso-bidi-font-style: normal;">Deconstructing America: Representations of
the Other</i> (New York: Routledge, 1990), 44, 57, 73-4, 99.</span><span style="font-size: 10.0pt; line-height: 115%;"><o:p></o:p></span></p>
</div>
<div id="ftn4" style="mso-element: footnote;">
<p class="MsoNormal"><a href="file:///C:/Users/JeffreyCharlesArcher/Desktop/Appendix%20Thesis%20Remnants.docx#_ftnref4" name="_ftn4" style="mso-footnote-id: ftn4;" title=""><span class="FootnoteCharacters"><span style="font-size: 10.0pt; line-height: 115%;"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="FootnoteCharacters"><span style="font-family: "Calibri",sans-serif; font-size: 10.0pt; line-height: 115%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">[4]</span></span><!--[endif]--></span></span></span></a><span style="color: black; font-size: 10.0pt; line-height: 115%;"><span style="mso-tab-count: 1;"> </span> For the implications/explication of this term,
see J. Derrida, <i style="mso-bidi-font-style: normal;">The Other
Heading, </i>trans. by Pascale-Anne Brault and Michael B Naas
(Bloomington, IN: Indiana University Press, 1992).</span><span style="font-size: 10.0pt; line-height: 115%;"><o:p></o:p></span></p>
</div>
<div id="ftn5" style="mso-element: footnote;">
<p class="MsoNormal"><a href="file:///C:/Users/JeffreyCharlesArcher/Desktop/Appendix%20Thesis%20Remnants.docx#_ftnref5" name="_ftn5" style="mso-footnote-id: ftn5;" title=""><span class="FootnoteCharacters"><span style="font-size: 10.0pt; line-height: 115%;"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="FootnoteCharacters"><span style="font-family: "Calibri",sans-serif; font-size: 10.0pt; line-height: 115%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">[5]</span></span><!--[endif]--></span></span></span></a><span style="color: black; font-size: 10.0pt; line-height: 115%;"><span style="mso-tab-count: 1;"> </span> Tzvetan Todorov, <i style="mso-bidi-font-style: normal;">The Conquest of America: The Question of the Other, </i>trans.
Richard Howard (New York: Harper & Row, 1984), 3.</span><o:p></o:p></p>
</div>
<div id="ftn6" style="mso-element: footnote;">
<p class="MsoNormal"><a href="file:///C:/Users/JeffreyCharlesArcher/Desktop/Appendix%20Thesis%20Remnants.docx#_ftnref6" name="_ftn6" style="mso-footnote-id: ftn6;" title=""><span class="FootnoteCharacters"><span style="font-size: 10.0pt; line-height: 115%;"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="FootnoteCharacters"><span style="font-family: "Calibri",sans-serif; font-size: 10.0pt; line-height: 115%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">[6]</span></span><!--[endif]--></span></span></span></a><span style="color: black; font-size: 10.0pt; line-height: 115%;"><span style="mso-tab-count: 1;"> </span> Lila Abu-Lughod, “Writing Against Culture,”
in <i style="mso-bidi-font-style: normal;">Recapturing Anthropology,</i> ed.
Richard Fox (Sante Fe, NM: School of American Research Press).</span><span style="font-size: 10.0pt; line-height: 115%;"><o:p></o:p></span></p>
</div>
<div id="ftn7" style="mso-element: footnote;">
<p class="MsoNormal"><a href="file:///C:/Users/JeffreyCharlesArcher/Desktop/Appendix%20Thesis%20Remnants.docx#_ftnref7" name="_ftn7" style="mso-footnote-id: ftn7;" title=""><span class="FootnoteCharacters"><span style="font-size: 10.0pt; line-height: 115%;"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="FootnoteCharacters"><span style="font-family: "Calibri",sans-serif; font-size: 10.0pt; line-height: 115%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">[7]</span></span><!--[endif]--></span></span></span></a><span style="color: black; font-size: 10.0pt; line-height: 115%;"><span style="mso-tab-count: 1;"> </span> Rosalind O’Hanlon, “Recovering the Subject:
Subaltern Studies and Historiographies of Resistance in Colonial South
Asia” <i style="mso-bidi-font-style: normal;">Modern Asian Studies </i>22,
no. 1, quoted in Talal Asad, <i style="mso-bidi-font-style: normal;">Genealogies
of Religion: Discipline and Reasons of Power in Christianity and Islam </i>(Baltimore:
The Johns Hopkins University Press, 1993), 14, emphasis mine.</span><span style="font-size: 10.0pt; line-height: 115%;"><o:p></o:p></span></p>
</div>
<div id="ftn8" style="mso-element: footnote;">
<p class="MsoFootnoteText"><a href="file:///C:/Users/JeffreyCharlesArcher/Desktop/Appendix%20Thesis%20Remnants.docx#_ftnref8" name="_ftn8" style="mso-footnote-id: ftn8;" title=""><span class="FootnoteCharacters"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="FootnoteCharacters"><span style="font-family: "Calibri",sans-serif; font-size: 10.0pt; line-height: 115%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">[8]</span></span><!--[endif]--></span></span></a> Ibid.<o:p></o:p></p>
</div>
<div id="ftn9" style="mso-element: footnote;">
<p class="MsoNormal"><a href="file:///C:/Users/JeffreyCharlesArcher/Desktop/Appendix%20Thesis%20Remnants.docx#_ftnref9" name="_ftn9" style="mso-footnote-id: ftn9;" title=""><span class="FootnoteCharacters"><span style="font-size: 10.0pt; line-height: 115%;"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="FootnoteCharacters"><span style="font-family: "Calibri",sans-serif; font-size: 10.0pt; line-height: 115%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">[9]</span></span><!--[endif]--></span></span></span></a><span style="color: black; font-size: 10.0pt; line-height: 115%;">James Clifford, <i style="mso-bidi-font-style: normal;">The Predicament of Culture </i>(Cambridge,
MA: Harvard University Press), 53-54.</span><span style="font-size: 10.0pt; line-height: 115%;"><o:p></o:p></span></p>
</div>
<div id="ftn10" style="mso-element: footnote;">
<p class="MsoNormal"><a href="file:///C:/Users/JeffreyCharlesArcher/Desktop/Appendix%20Thesis%20Remnants.docx#_ftnref10" name="_ftn10" style="mso-footnote-id: ftn10;" title=""><span class="FootnoteCharacters"><span style="font-size: 10.0pt; line-height: 115%;"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="FootnoteCharacters"><span style="font-family: "Calibri",sans-serif; font-size: 10.0pt; line-height: 115%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">[10]</span></span><!--[endif]--></span></span></span></a><span style="color: black; font-size: 10.0pt; line-height: 115%;"><span style="mso-tab-count: 1;"> </span> ibid., 271.</span><span style="font-size: 10.0pt; line-height: 115%;"><o:p></o:p></span></p>
</div>
<div id="ftn11" style="mso-element: footnote;">
<p class="MsoFootnoteText"><a href="file:///C:/Users/JeffreyCharlesArcher/Desktop/Appendix%20Thesis%20Remnants.docx#_ftnref11" name="_ftn11" style="mso-footnote-id: ftn11;" title=""><span class="FootnoteCharacters"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="FootnoteCharacters"><span style="font-family: "Calibri",sans-serif; font-size: 10.0pt; line-height: 115%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">[11]</span></span><!--[endif]--></span></span></a><span style="mso-tab-count: 1;"> </span>ibid., 273.<o:p></o:p></p>
</div>
<div id="ftn12" style="mso-element: footnote;">
<p class="MsoFootnoteText"><a href="file:///C:/Users/JeffreyCharlesArcher/Desktop/Appendix%20Thesis%20Remnants.docx#_ftnref12" name="_ftn12" style="mso-footnote-id: ftn12;" title=""><span class="FootnoteCharacters"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="FootnoteCharacters"><span style="font-family: "Calibri",sans-serif; font-size: 10.0pt; line-height: 115%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">[12]</span></span><!--[endif]--></span></span></a><span style="mso-tab-count: 1;"> </span>ibid., 10.<o:p></o:p></p>
</div>
<div id="ftn13" style="mso-element: footnote;">
<p class="MsoNormal"><a href="file:///C:/Users/JeffreyCharlesArcher/Desktop/Appendix%20Thesis%20Remnants.docx#_ftnref13" name="_ftn13" style="mso-footnote-id: ftn13;" title=""><span class="FootnoteCharacters"><span style="font-size: 10.0pt; line-height: 115%;"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="FootnoteCharacters"><span style="font-family: "Calibri",sans-serif; font-size: 10.0pt; line-height: 115%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">[13]</span></span><!--[endif]--></span></span></span></a><span style="color: black; font-size: 10.0pt; line-height: 115%;"><span style="mso-tab-count: 1;"> </span> P. Stephen Sangren, “Rhetoric and the Authority of
Ethnography: ‘Postmodernism’ and the Social Reproduction of Texts” <i style="mso-bidi-font-style: normal;">Current Anthropology</i> 29, no. 3
(June 1988), 423.</span><span style="font-size: 10.0pt; line-height: 115%;"><o:p></o:p></span></p>
</div>
<div id="ftn14" style="mso-element: footnote;">
<p class="MsoNormal"><a href="file:///C:/Users/JeffreyCharlesArcher/Desktop/Appendix%20Thesis%20Remnants.docx#_ftnref14" name="_ftn14" style="mso-footnote-id: ftn14;" title=""><span class="FootnoteCharacters"><span style="font-size: 10.0pt; line-height: 115%;"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="FootnoteCharacters"><span style="font-family: "Calibri",sans-serif; font-size: 10.0pt; line-height: 115%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">[14]</span></span><!--[endif]--></span></span></span></a><span style="color: black; font-size: 10.0pt; line-height: 115%;"><span style="mso-tab-count: 1;"> </span> Bryan S. Turner, <i style="mso-bidi-font-style: normal;">Orientalism, Postmodernism, and Globalism</i> (London: Routledge, 1994),
193.</span><span style="font-size: 10.0pt; line-height: 115%;"><o:p></o:p></span></p>
</div>
<div id="ftn15" style="mso-element: footnote;">
<p class="MsoFootnoteText"><a href="file:///C:/Users/JeffreyCharlesArcher/Desktop/Appendix%20Thesis%20Remnants.docx#_ftnref15" name="_ftn15" style="mso-footnote-id: ftn15;" title=""><span class="FootnoteCharacters"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="FootnoteCharacters"><span style="font-family: "Calibri",sans-serif; font-size: 10.0pt; line-height: 115%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">[15]</span></span><!--[endif]--></span></span></a><span style="mso-tab-count: 1;"> </span>ibid.<o:p></o:p></p>
</div>
<div id="ftn16" style="mso-element: footnote;">
<p class="MsoNormal"><a href="file:///C:/Users/JeffreyCharlesArcher/Desktop/Appendix%20Thesis%20Remnants.docx#_ftnref16" name="_ftn16" style="mso-footnote-id: ftn16;" title=""><span class="FootnoteCharacters"><span style="font-size: 10.0pt; line-height: 115%;"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="FootnoteCharacters"><span style="font-family: "Calibri",sans-serif; font-size: 10.0pt; line-height: 115%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">[16]</span></span><!--[endif]--></span></span></span></a><span style="color: black; font-size: 10.0pt; line-height: 115%;"> Jacques Derrida, <i style="mso-bidi-font-style: normal;">The Other Heading: Reflections on Today’s
Europe, </i>trans. Pascale-Anne Brault and Michael B. Naas (Bloomington,
IN: Indiana University Press, 1992), 26.</span><span style="font-size: 10.0pt; line-height: 115%;"><o:p></o:p></span></p>
</div>
<div id="ftn17" style="mso-element: footnote;">
<p class="MsoNormal"><a href="file:///C:/Users/JeffreyCharlesArcher/Desktop/Appendix%20Thesis%20Remnants.docx#_ftnref17" name="_ftn17" style="mso-footnote-id: ftn17;" title=""><span class="FootnoteCharacters"><span style="font-size: 10.0pt; line-height: 115%;"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="FootnoteCharacters"><span style="font-family: "Calibri",sans-serif; font-size: 10.0pt; line-height: 115%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">[17]</span></span><!--[endif]--></span></span></span></a><span style="color: black; font-size: 10.0pt; line-height: 115%;"> Jacques Derrida, <i style="mso-bidi-font-style: normal;">Writing and Difference,</i> trans. Alan
Bass (Chicago: University of Chicago Press, 1978), 128.</span><o:p></o:p></p>
</div>
<div id="ftn18" style="mso-element: footnote;">
<p class="MsoNormal"><a href="file:///C:/Users/JeffreyCharlesArcher/Desktop/Appendix%20Thesis%20Remnants.docx#_ftnref18" name="_ftn18" style="mso-footnote-id: ftn18;" title=""><span class="FootnoteCharacters"><span style="font-size: 10.0pt; line-height: 115%;"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="FootnoteCharacters"><span style="font-family: "Calibri",sans-serif; font-size: 10.0pt; line-height: 115%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">[18]</span></span><!--[endif]--></span></span></span></a><span style="color: black; font-size: 10.0pt; line-height: 115%;"> Michel Foucault, <i style="mso-bidi-font-style: normal;">The Archaeology of Knowledge, </i>trans.
A.M. Sheridan Smith (New York: Pantheon, 1972).</span><span style="font-size: 10.0pt; line-height: 115%;"><o:p></o:p></span></p>
</div>
<div id="ftn19" style="mso-element: footnote;">
<p class="MsoNormal"><a href="file:///C:/Users/JeffreyCharlesArcher/Desktop/Appendix%20Thesis%20Remnants.docx#_ftnref19" name="_ftn19" style="mso-footnote-id: ftn19;" title=""><span class="FootnoteCharacters"><span style="font-size: 10.0pt; line-height: 115%;"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="FootnoteCharacters"><span style="font-family: "Calibri",sans-serif; font-size: 10.0pt; line-height: 115%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">[19]</span></span><!--[endif]--></span></span></span></a><span style="color: black; font-size: 10.0pt; line-height: 115%;"><span style="mso-tab-count: 1;"> </span> Dominick LaCapra, <i style="mso-bidi-font-style: normal;">History
and Criticism </i>(Ithaca, NY: Cornell University Press, 1985), 137-8.</span><span style="font-size: 10.0pt; line-height: 115%;"><o:p></o:p></span></p>
</div>
<div id="ftn20" style="mso-element: footnote;">
<p class="MsoNormal"><a href="file:///C:/Users/JeffreyCharlesArcher/Desktop/Appendix%20Thesis%20Remnants.docx#_ftnref20" name="_ftn20" style="mso-footnote-id: ftn20;" title=""><span class="FootnoteCharacters"><span style="font-size: 10.0pt; line-height: 115%;"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="FootnoteCharacters"><span style="font-family: "Calibri",sans-serif; font-size: 10.0pt; line-height: 115%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">[20]</span></span><!--[endif]--></span></span></span></a><span style="color: black; font-size: 10.0pt; line-height: 115%;"><span style="mso-tab-count: 1;"> </span> Ibid., 152.</span><o:p></o:p></p>
</div>
<div id="ftn21" style="mso-element: footnote;">
<p class="MsoFootnoteText"><a href="file:///C:/Users/JeffreyCharlesArcher/Desktop/Appendix%20Thesis%20Remnants.docx#_ftnref21" name="_ftn21" style="mso-footnote-id: ftn21;" title=""><span class="FootnoteCharacters"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="FootnoteCharacters"><span style="font-family: "Calibri",sans-serif; font-size: 10.0pt; line-height: 115%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">[21]</span></span><!--[endif]--></span></span></a><span style="color: black;"><span style="mso-tab-count: 1;"> </span>Dominick
LaCapra, <i style="mso-bidi-font-style: normal;">Rethinking Intellectual
History: Texts, Contexts, Language</i> (Ithaca, NY: Cornell University
Press), 298.</span><o:p></o:p></p>
</div>
<div id="ftn22" style="mso-element: footnote;">
<p class="MsoNormal"><a href="file:///C:/Users/JeffreyCharlesArcher/Desktop/Appendix%20Thesis%20Remnants.docx#_ftnref22" name="_ftn22" style="mso-footnote-id: ftn22;" title=""><span class="FootnoteCharacters"><span style="font-size: 10.0pt; line-height: 115%;"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="FootnoteCharacters"><span style="font-family: "Calibri",sans-serif; font-size: 10.0pt; line-height: 115%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">[22]</span></span><!--[endif]--></span></span></span></a><span style="color: black; font-size: 10.0pt; line-height: 115%; mso-text-raise: 3.5pt; position: relative; top: -3.5pt;"><span style="mso-tab-count: 1;"> </span> </span><span style="color: black; font-size: 10.0pt; line-height: 115%;">Gary Saul Morson,
“Bakhtin and the Present Moment” <i style="mso-bidi-font-style: normal;">The
American Scholar</i> 60 (Spring 1991), 206.</span><span style="font-size: 10.0pt; line-height: 115%;"><o:p></o:p></span></p>
</div>
<div id="ftn23" style="mso-element: footnote;">
<p class="MsoNormal"><a href="file:///C:/Users/JeffreyCharlesArcher/Desktop/Appendix%20Thesis%20Remnants.docx#_ftnref23" name="_ftn23" style="mso-footnote-id: ftn23;" title=""><span class="FootnoteCharacters"><span style="font-size: 10.0pt; line-height: 115%;"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="FootnoteCharacters"><span style="font-family: "Calibri",sans-serif; font-size: 10.0pt; line-height: 115%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">[23]</span></span><!--[endif]--></span></span></span></a><span style="color: black; font-size: 10.0pt; line-height: 115%;"><span style="mso-tab-count: 1;"> </span>Foucault 1978, 95.</span><span style="font-size: 10.0pt; line-height: 115%;"><o:p></o:p></span></p>
</div>
<div id="ftn24" style="mso-element: footnote;">
<p class="MsoNormal"><a href="file:///C:/Users/JeffreyCharlesArcher/Desktop/Appendix%20Thesis%20Remnants.docx#_ftnref24" name="_ftn24" style="mso-footnote-id: ftn24;" title=""><span class="FootnoteCharacters"><span style="font-size: 10.0pt; line-height: 115%;"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="FootnoteCharacters"><span style="font-family: "Calibri",sans-serif; font-size: 10.0pt; line-height: 115%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">[24]</span></span><!--[endif]--></span></span></span></a><span style="color: black; font-size: 10.0pt; line-height: 115%; mso-text-raise: 3.5pt; position: relative; top: -3.5pt;"><span style="mso-tab-count: 1;"> </span>
</span><span style="color: black; font-size: 10.0pt; line-height: 115%;">ibid.,
94-95.</span><span style="font-size: 10.0pt; line-height: 115%;"><o:p></o:p></span></p>
</div>
<div id="ftn25" style="mso-element: footnote;">
<p class="MsoNormal"><a href="file:///C:/Users/JeffreyCharlesArcher/Desktop/Appendix%20Thesis%20Remnants.docx#_ftnref25" name="_ftn25" style="mso-footnote-id: ftn25;" title=""><span class="FootnoteCharacters"><span style="font-size: 10.0pt; line-height: 115%;"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="FootnoteCharacters"><span style="font-family: "Calibri",sans-serif; font-size: 10.0pt; line-height: 115%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">[25]</span></span><!--[endif]--></span></span></span></a><span style="color: black; font-size: 10.0pt; line-height: 115%;"><span style="mso-tab-count: 1;"> </span> LaCapra 1983, 298.</span><o:p></o:p></p>
</div>
<div id="ftn26" style="mso-element: footnote;">
<p class="MsoNormal"><a href="file:///C:/Users/JeffreyCharlesArcher/Desktop/Appendix%20Thesis%20Remnants.docx#_ftnref26" name="_ftn26" style="mso-footnote-id: ftn26;" title=""><span class="FootnoteCharacters"><span style="font-size: 10.0pt; line-height: 115%;"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="FootnoteCharacters"><span style="font-family: "Calibri",sans-serif; font-size: 10.0pt; line-height: 115%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">[26]</span></span><!--[endif]--></span></span></span></a><span style="color: black; font-size: 10.0pt; line-height: 115%; mso-text-raise: 3.5pt; position: relative; top: -3.5pt;"> </span><span style="color: black; font-size: 10.0pt; line-height: 115%;">Mikhail M. Bakhtin, <i style="mso-bidi-font-style: normal;">Rabelais and His World, </i>trans. Hélène Iswolsky (Bloomington,
IN: Indiana University Press, 1984), 433-4.</span><span style="font-size: 10.0pt; line-height: 115%;"><o:p></o:p></span></p>
</div>
<div id="ftn27" style="mso-element: footnote;">
<p class="MsoNormal"><a href="file:///C:/Users/JeffreyCharlesArcher/Desktop/Appendix%20Thesis%20Remnants.docx#_ftnref27" name="_ftn27" style="mso-footnote-id: ftn27;" title=""><span class="FootnoteCharacters"><span style="font-size: 10.0pt; line-height: 115%;"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="FootnoteCharacters"><span style="font-family: "Calibri",sans-serif; font-size: 10.0pt; line-height: 115%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">[27]</span></span><!--[endif]--></span></span></span></a><span style="color: black; font-size: 10.0pt; line-height: 115%; mso-text-raise: 3.5pt; position: relative; top: -3.5pt;"><span style="mso-tab-count: 1;"> </span> </span><span style="color: black; font-size: 10.0pt; line-height: 115%;">LaCapra 1983, 152.</span><span style="font-size: 10.0pt; line-height: 115%;"><o:p></o:p></span></p>
</div>
<div id="ftn28" style="mso-element: footnote;">
<p class="MsoNormal"><a href="file:///C:/Users/JeffreyCharlesArcher/Desktop/Appendix%20Thesis%20Remnants.docx#_ftnref28" name="_ftn28" style="mso-footnote-id: ftn28;" title=""><span class="FootnoteCharacters"><span style="font-size: 10.0pt; line-height: 115%;"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="FootnoteCharacters"><span style="font-family: "Calibri",sans-serif; font-size: 10.0pt; line-height: 115%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">[28]</span></span><!--[endif]--></span></span></span></a><span style="color: black; font-size: 10.0pt; line-height: 115%; mso-text-raise: 3.5pt; position: relative; top: -3.5pt;"><span style="mso-tab-count: 1;"> </span> </span><span style="color: black; font-size: 10.0pt; line-height: 115%;">ibid.</span><span style="font-size: 10.0pt; line-height: 115%;"><o:p></o:p></span></p>
</div>
<div id="ftn29" style="mso-element: footnote;">
<p class="MsoNormal"><a href="file:///C:/Users/JeffreyCharlesArcher/Desktop/Appendix%20Thesis%20Remnants.docx#_ftnref29" name="_ftn29" style="mso-footnote-id: ftn29;" title=""><span class="FootnoteCharacters"><span style="font-size: 10.0pt; line-height: 115%;"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="FootnoteCharacters"><span style="font-family: "Calibri",sans-serif; font-size: 10.0pt; line-height: 115%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">[29]</span></span><!--[endif]--></span></span></span></a><span style="color: black; font-size: 10.0pt; line-height: 115%; mso-text-raise: 3.5pt; position: relative; top: -3.5pt;"><span style="mso-tab-count: 1;"> </span> </span><span style="color: black; font-size: 10.0pt; line-height: 115%;">ibid.</span><o:p></o:p></p>
</div>
<div id="ftn30" style="mso-element: footnote;">
<p class="MsoNormal"><a href="file:///C:/Users/JeffreyCharlesArcher/Desktop/Appendix%20Thesis%20Remnants.docx#_ftnref30" name="_ftn30" style="mso-footnote-id: ftn30;" title=""><span class="FootnoteCharacters"><span style="font-size: 10.0pt; line-height: 115%;"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="FootnoteCharacters"><span style="font-family: "Calibri",sans-serif; font-size: 10.0pt; line-height: 115%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">[30]</span></span><!--[endif]--></span></span></span></a><span style="color: black; font-size: 10.0pt; line-height: 115%;"> Unni Wikan, “Beyond the
Words: the Power of Resonance” <i style="mso-bidi-font-style: normal;">American
Ethnologist </i>19, no. 3 (August 1992).</span><span style="font-size: 10.0pt; line-height: 115%;"><o:p></o:p></span></p>
</div>
<div id="ftn31" style="mso-element: footnote;">
<p class="MsoNormal"><a href="file:///C:/Users/JeffreyCharlesArcher/Desktop/Appendix%20Thesis%20Remnants.docx#_ftnref31" name="_ftn31" style="mso-footnote-id: ftn31;" title=""><span class="FootnoteCharacters"><span style="font-size: 10.0pt; line-height: 115%;"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="FootnoteCharacters"><span style="font-family: "Calibri",sans-serif; font-size: 10.0pt; line-height: 115%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">[31]</span></span><!--[endif]--></span></span></span></a><span style="color: black; font-size: 10.0pt; line-height: 115%; mso-text-raise: 3.5pt; position: relative; top: -3.5pt;"><span style="mso-tab-count: 1;"> </span> </span><span style="color: black; font-size: 10.0pt; line-height: 115%;">ibid., 463.</span><span style="font-size: 10.0pt; line-height: 115%;"><o:p></o:p></span></p>
</div>
<div id="ftn32" style="mso-element: footnote;">
<p class="MsoNormal"><a href="file:///C:/Users/JeffreyCharlesArcher/Desktop/Appendix%20Thesis%20Remnants.docx#_ftnref32" name="_ftn32" style="mso-footnote-id: ftn32;" title=""><span class="FootnoteCharacters"><span style="font-size: 10.0pt; line-height: 115%;"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="FootnoteCharacters"><span style="font-family: "Calibri",sans-serif; font-size: 10.0pt; line-height: 115%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">[32]</span></span><!--[endif]--></span></span></span></a><span style="color: black; font-size: 10.0pt; line-height: 115%; mso-text-raise: 3.5pt; position: relative; top: -3.5pt;"><span style="mso-tab-count: 1;"> </span> </span><span style="color: black; font-size: 10.0pt; line-height: 115%;">ibid.</span><span style="font-size: 10.0pt; line-height: 115%;"><o:p></o:p></span></p>
</div>
<div id="ftn33" style="mso-element: footnote;">
<p class="MsoNormal"><a href="file:///C:/Users/JeffreyCharlesArcher/Desktop/Appendix%20Thesis%20Remnants.docx#_ftnref33" name="_ftn33" style="mso-footnote-id: ftn33;" title=""><span class="FootnoteCharacters"><span style="font-size: 10.0pt; line-height: 115%;"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="FootnoteCharacters"><span style="font-family: "Calibri",sans-serif; font-size: 10.0pt; line-height: 115%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">[33]</span></span><!--[endif]--></span></span></span></a><span style="color: black; font-size: 10.0pt; line-height: 115%; mso-text-raise: 3.5pt; position: relative; top: -3.5pt;"><span style="mso-tab-count: 1;"> </span> </span><span style="color: black; font-size: 10.0pt; line-height: 115%;">see Jóse Limón, <i style="mso-bidi-font-style: normal;">Dancing with the Devil </i>(Madison,
WI: The University of Wisconsin Press, 1994), 125. In his discussion of his
theoretical approach to writing this ethnography on Mexican-Americans in south
Texas, Limón finds the “archaeological” practices of Foucault appropriate to
exploring the counter-discourse of this marginalized group. He also uses a
Bakhtinian reading to inform his interpretation of the realms of resistance to
the encroachment of post-modern hegemonic discourse--the latter notion which he
finds wanting in light of the presence of regenerative carnivalesque features
in modern Mexican-American discursive practices.</span><o:p></o:p></p>
</div>
<div id="ftn34" style="mso-element: footnote;">
<p class="MsoNormal"><a href="file:///C:/Users/JeffreyCharlesArcher/Desktop/Appendix%20Thesis%20Remnants.docx#_ftnref34" name="_ftn34" style="mso-footnote-id: ftn34;" title=""><span class="FootnoteCharacters"><span style="font-size: 10.0pt; line-height: 115%;"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="FootnoteCharacters"><span style="font-family: "Calibri",sans-serif; font-size: 10.0pt; line-height: 115%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">[34]</span></span><!--[endif]--></span></span></span></a><span style="color: black; font-size: 10.0pt; line-height: 115%; mso-text-raise: 3.5pt; position: relative; top: -3.5pt;"><span style="mso-tab-count: 1;"> </span> </span><span style="color: black; font-size: 10.0pt; line-height: 115%;">Derrida (1992), 10.</span><span style="font-size: 10.0pt; line-height: 115%;"><o:p></o:p></span></p>
</div>
<div id="ftn35" style="mso-element: footnote;">
<p class="MsoNormal"><a href="file:///C:/Users/JeffreyCharlesArcher/Desktop/Appendix%20Thesis%20Remnants.docx#_ftnref35" name="_ftn35" style="mso-footnote-id: ftn35;" title=""><span class="FootnoteCharacters"><span style="font-size: 10.0pt; line-height: 115%;"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="FootnoteCharacters"><span style="font-family: "Calibri",sans-serif; font-size: 10.0pt; line-height: 115%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">[35]</span></span><!--[endif]--></span></span></span></a><span style="color: black; font-size: 10.0pt; line-height: 115%; mso-text-raise: 3.5pt; position: relative; top: -3.5pt;"><span style="mso-tab-count: 1;"> </span> </span><span style="color: black; font-size: 10.0pt; line-height: 115%;">Mason, 2.</span><o:p></o:p></p>
</div>
<div id="ftn36" style="mso-element: footnote;">
<p class="MsoNormal"><a href="file:///C:/Users/JeffreyCharlesArcher/Desktop/Appendix%20Thesis%20Remnants.docx#_ftnref36" name="_ftn36" style="mso-footnote-id: ftn36;" title=""><span class="FootnoteCharacters"><span style="font-size: 10.0pt; line-height: 115%;"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="FootnoteCharacters"><span style="font-family: "Calibri",sans-serif; font-size: 10.0pt; line-height: 115%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">[36]</span></span><!--[endif]--></span></span></span></a><span style="color: black; font-size: 10.0pt; line-height: 115%;"><span style="mso-spacerun: yes;"> </span>See Simon Critchley, <i style="mso-bidi-font-style: normal;">The Ethics of Deconstruction: Derrida and
Levinas </i>(Oxford and Cambridge, MA: Blackwell, 1992), 30-31.</span><span style="font-size: 10.0pt; line-height: 115%;"><o:p></o:p></span></p>
</div>
<div id="ftn37" style="mso-element: footnote;">
<p class="MsoNormal"><a href="file:///C:/Users/JeffreyCharlesArcher/Desktop/Appendix%20Thesis%20Remnants.docx#_ftnref37" name="_ftn37" style="mso-footnote-id: ftn37;" title=""><span class="FootnoteCharacters"><span style="font-size: 10.0pt; line-height: 115%;"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="FootnoteCharacters"><span style="font-family: "Calibri",sans-serif; font-size: 10.0pt; line-height: 115%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">[37]</span></span><!--[endif]--></span></span></span></a><span style="color: black; font-size: 10.0pt; line-height: 115%;"><span style="mso-tab-count: 1;"> </span>Emmanuel Levinas, <i style="mso-bidi-font-style: normal;">Time
and the Other</i>, transl. by Richard A. Cohen (Pittsburgh, PA: Duquesne
University Press, 1987), 85.</span><o:p></o:p></p>
</div>
<div id="ftn38" style="mso-element: footnote;">
<p class="MsoNormal"><a href="file:///C:/Users/JeffreyCharlesArcher/Desktop/Appendix%20Thesis%20Remnants.docx#_ftnref38" name="_ftn38" style="mso-footnote-id: ftn38;" title=""><span class="FootnoteCharacters"><span style="font-size: 10.0pt; line-height: 115%;"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="FootnoteCharacters"><span style="font-family: "Calibri",sans-serif; font-size: 10.0pt; line-height: 115%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">[38]</span></span><!--[endif]--></span></span></span></a><span style="color: black; font-size: 10.0pt; line-height: 115%; mso-text-raise: 3.5pt; position: relative; top: -3.5pt;"><span style="mso-tab-count: 1;"> </span> </span><span style="color: black; font-size: 10.0pt; line-height: 115%;">ibid., 89.</span><span style="font-size: 10.0pt; line-height: 115%;"><o:p></o:p></span></p>
</div>
<div id="ftn39" style="mso-element: footnote;">
<p class="MsoNormal"><a href="file:///C:/Users/JeffreyCharlesArcher/Desktop/Appendix%20Thesis%20Remnants.docx#_ftnref39" name="_ftn39" style="mso-footnote-id: ftn39;" title=""><span class="FootnoteCharacters"><span style="font-size: 10.0pt; line-height: 115%;"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="FootnoteCharacters"><span style="font-family: "Calibri",sans-serif; font-size: 10.0pt; line-height: 115%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">[39]</span></span><!--[endif]--></span></span></span></a><span style="color: black; font-size: 10.0pt; line-height: 115%; mso-text-raise: 3.5pt; position: relative; top: -3.5pt;"><span style="mso-tab-count: 1;"> </span> </span><span style="color: black; font-size: 10.0pt; line-height: 115%;">ibid., 90.</span><span style="font-size: 10.0pt; line-height: 115%;"><o:p></o:p></span></p>
</div>
<div id="ftn40" style="mso-element: footnote;">
<p class="MsoNormal"><a href="file:///C:/Users/JeffreyCharlesArcher/Desktop/Appendix%20Thesis%20Remnants.docx#_ftnref40" name="_ftn40" style="mso-footnote-id: ftn40;" title=""><span class="FootnoteCharacters"><span style="font-size: 10.0pt; line-height: 115%;"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="FootnoteCharacters"><span style="font-family: "Calibri",sans-serif; font-size: 10.0pt; line-height: 115%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">[40]</span></span><!--[endif]--></span></span></span></a><span style="color: black; font-size: 10.0pt; line-height: 115%; mso-text-raise: 3.5pt; position: relative; top: -3.5pt;"><span style="mso-tab-count: 1;"> </span> </span><span style="color: black; font-size: 10.0pt; line-height: 115%;">ibid.</span><span style="font-size: 10.0pt; line-height: 115%;"><o:p></o:p></span></p>
</div>
<div id="ftn41" style="mso-element: footnote;">
<p class="MsoNormal"><a href="file:///C:/Users/JeffreyCharlesArcher/Desktop/Appendix%20Thesis%20Remnants.docx#_ftnref41" name="_ftn41" style="mso-footnote-id: ftn41;" title=""><span class="FootnoteCharacters"><span style="font-size: 10.0pt; line-height: 115%;"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="FootnoteCharacters"><span style="font-family: "Calibri",sans-serif; font-size: 10.0pt; line-height: 115%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">[41]</span></span><!--[endif]--></span></span></span></a><span style="color: black; font-size: 10.0pt; line-height: 115%; mso-text-raise: 3.5pt; position: relative; top: -3.5pt;"><span style="mso-tab-count: 1;"> </span> </span><span style="color: black; font-size: 10.0pt; line-height: 115%;">ibid., 89.</span><o:p></o:p></p>
</div>
<div id="ftn42" style="mso-element: footnote;">
<p class="MsoNormal"><a href="file:///C:/Users/JeffreyCharlesArcher/Desktop/Appendix%20Thesis%20Remnants.docx#_ftnref42" name="_ftn42" style="mso-footnote-id: ftn42;" title=""><span class="FootnoteCharacters"><span style="font-size: 10.0pt; line-height: 115%;"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="FootnoteCharacters"><span style="font-family: "Calibri",sans-serif; font-size: 10.0pt; line-height: 115%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">[42]</span></span><!--[endif]--></span></span></span></a><span style="color: black; font-size: 10.0pt; line-height: 115%;"> Pierre Loti, <i style="mso-bidi-font-style: normal;">The Desert, </i>transl. by Jay Paul
Minn (Salt Lake City, UT: University of Utah Press, 1993), 88.</span><span style="font-size: 10.0pt; line-height: 115%;"><o:p></o:p></span></p>
</div>
<div id="ftn43" style="mso-element: footnote;">
<p class="MsoNormal"><a href="file:///C:/Users/JeffreyCharlesArcher/Desktop/Appendix%20Thesis%20Remnants.docx#_ftnref43" name="_ftn43" style="mso-footnote-id: ftn43;" title=""><span class="FootnoteCharacters"><span style="font-size: 10.0pt; line-height: 115%;"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="FootnoteCharacters"><span style="font-family: "Calibri",sans-serif; font-size: 10.0pt; line-height: 115%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">[43]</span></span><!--[endif]--></span></span></span></a><span style="color: black; font-size: 10.0pt; line-height: 115%;"><span style="mso-tab-count: 1;"> </span>Alexander Pope, engaged in a bitter battle with Lady
Montagu in the press, called her “lewd lesbia” and “Sappho” (Anita Desai, in
her introduction to <i style="mso-bidi-font-style: normal;">Turkish Embassy
Letters</i>). Likewise, Jay Paul Minn states of Loti: “His sexual prowess hints
strongly at bisexuality, although solid proof of the male side is lacking.
However, he did have deep emotional attachments to several men” (from Minn’s
introduction to <i style="mso-bidi-font-style: normal;">The Desert</i>).</span><span style="font-size: 10.0pt; line-height: 115%;"><o:p></o:p></span></p>
</div>
<div id="ftn44" style="mso-element: footnote;">
<p class="MsoNormal"><a href="file:///C:/Users/JeffreyCharlesArcher/Desktop/Appendix%20Thesis%20Remnants.docx#_ftnref44" name="_ftn44" style="mso-footnote-id: ftn44;" title=""><span class="FootnoteCharacters"><span style="font-size: 10.0pt; line-height: 115%;"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="FootnoteCharacters"><span style="font-family: "Calibri",sans-serif; font-size: 10.0pt; line-height: 115%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">[44]</span></span><!--[endif]--></span></span></span></a><span style="color: black; font-size: 10.0pt; line-height: 115%; mso-text-raise: 3.5pt; position: relative; top: -3.5pt;"> </span><span style="color: black; font-size: 10.0pt; line-height: 115%;">Maxime Rodinson, <i style="mso-bidi-font-style: normal;">Europe and the Mystique of Islam, </i>transl. by Roger Veinus.
(Seattle, WA: University of Washington Press, 1987), 16.</span><span style="font-size: 10.0pt; line-height: 115%;"><o:p></o:p></span></p>
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<div id="ftn45" style="mso-element: footnote;">
<p class="MsoNormal"><a href="file:///C:/Users/JeffreyCharlesArcher/Desktop/Appendix%20Thesis%20Remnants.docx#_ftnref45" name="_ftn45" style="mso-footnote-id: ftn45;" title=""><span class="FootnoteCharacters"><span style="font-size: 10.0pt; line-height: 115%;"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="FootnoteCharacters"><span style="font-family: "Calibri",sans-serif; font-size: 10.0pt; line-height: 115%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">[45]</span></span><!--[endif]--></span></span></span></a><span style="color: black; font-size: 10.0pt; line-height: 115%; mso-text-raise: 3.5pt; position: relative; top: -3.5pt;"><span style="mso-tab-count: 1;"> </span> </span><span style="color: black; font-size: 10.0pt; line-height: 115%;">ibid., 22.</span><span style="font-size: 10.0pt; line-height: 115%;"><o:p></o:p></span></p>
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<div id="ftn46" style="mso-element: footnote;">
<p class="MsoFootnoteText"><a href="file:///C:/Users/JeffreyCharlesArcher/Desktop/Appendix%20Thesis%20Remnants.docx#_ftnref46" name="_ftn46" style="mso-footnote-id: ftn46;" title=""><span class="FootnoteCharacters"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="FootnoteCharacters"><span style="font-family: "Calibri",sans-serif; font-size: 10.0pt; line-height: 115%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">[46]</span></span><!--[endif]--></span></span></a><span style="color: black;"><span style="mso-tab-count: 1;"> </span> Richard
Knolles, <i style="mso-bidi-font-style: normal;">The General Historie of the
Turkes . . . </i>3rd ed. (London, 1621).</span><o:p></o:p></p>
</div>
<div id="ftn47" style="mso-element: footnote;">
<p class="MsoFootnoteText"><a href="file:///C:/Users/JeffreyCharlesArcher/Desktop/Appendix%20Thesis%20Remnants.docx#_ftnref47" name="_ftn47" style="mso-footnote-id: ftn47;" title=""><span class="FootnoteCharacters"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="FootnoteCharacters"><span style="font-family: "Calibri",sans-serif; font-size: 10.0pt; line-height: 115%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">[47]</span></span><!--[endif]--></span></span></a><i style="mso-bidi-font-style: normal;"><span style="color: black;"><span style="mso-tab-count: 1;"> </span>The Decameron, </span></i><span style="color: black;">The First Day, Third Story.</span><o:p></o:p></p>
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<div id="ftn48" style="mso-element: footnote;">
<p class="MsoNormal"><a href="file:///C:/Users/JeffreyCharlesArcher/Desktop/Appendix%20Thesis%20Remnants.docx#_ftnref48" name="_ftn48" style="mso-footnote-id: ftn48;" title=""><span class="FootnoteCharacters"><span style="font-size: 10.0pt; line-height: 115%;"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="FootnoteCharacters"><span style="font-family: "Calibri",sans-serif; font-size: 10.0pt; line-height: 115%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">[48]</span></span><!--[endif]--></span></span></span></a><span style="color: black; font-size: 10.0pt; line-height: 115%;"><span style="mso-tab-count: 1;"> </span>Rodinson, 16.</span><o:p></o:p></p>
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<div id="ftn49" style="mso-element: footnote;">
<p class="MsoFootnoteText"><a href="file:///C:/Users/JeffreyCharlesArcher/Desktop/Appendix%20Thesis%20Remnants.docx#_ftnref49" name="_ftn49" style="mso-footnote-id: ftn49;" title=""><span class="FootnoteCharacters"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="FootnoteCharacters"><span style="font-family: "Calibri",sans-serif; font-size: 10.0pt; line-height: 115%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">[49]</span></span><!--[endif]--></span></span></a><o:p></o:p></p>
</div>
</div>Jeffrey Charles Archerhttp://www.blogger.com/profile/01838766714000350169noreply@blogger.com0tag:blogger.com,1999:blog-1547833004368962230.post-50617569753931044642020-09-18T00:50:00.032-06:002022-12-19T21:07:44.439-07:00Buffy is Goddess Durga . . . Seriously !!<p></p><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhr0U2_2aNwjCVhyphenhyphenL7k6BQZ08jKvJNr343tEgrk4IDa2gM8L8_RA4DO6i5On1iUn6-v957V9v9Zsz_QLEZ5Bea4yXo1e7w41hV-tGVU0_QmqYcpWUPpW31HoyedOq5qwsX9zp9rpSHMZYg/s259/download.jpg" style="clear: right; float: right; margin-bottom: 1em; margin-left: 1em;"><img border="0" data-original-height="194" data-original-width="259" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhr0U2_2aNwjCVhyphenhyphenL7k6BQZ08jKvJNr343tEgrk4IDa2gM8L8_RA4DO6i5On1iUn6-v957V9v9Zsz_QLEZ5Bea4yXo1e7w41hV-tGVU0_QmqYcpWUPpW31HoyedOq5qwsX9zp9rpSHMZYg/s0/download.jpg" /></a></div><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiKAx9rR9Ob0ctnkj-EF4vKVvyojf3tUCKeRYPKnWjkn-B9KbR4XZudhaVme35LCdFBMrU3jSBJ4OzKddRymZpkjZ8ZCbUgHg8XpX3ry_X1tpXuuweErSOZOewbmgUCvNrvg_T2g-xRC2U/s701/bandicam+2021-02-02+17-08-37-477.jpg" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" data-original-height="603" data-original-width="701" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiKAx9rR9Ob0ctnkj-EF4vKVvyojf3tUCKeRYPKnWjkn-B9KbR4XZudhaVme35LCdFBMrU3jSBJ4OzKddRymZpkjZ8ZCbUgHg8XpX3ry_X1tpXuuweErSOZOewbmgUCvNrvg_T2g-xRC2U/s320/bandicam+2021-02-02+17-08-37-477.jpg" width="320" /></a></div>(Ganesha standing elephant, Season 2 Episode 6 "Halloween")<div><span><br /></span><p></p><p><span style="font-family: arial;">Back from a harrowing journey, a tumultuous and somewhat absurd romantic quest that took me to Montreal and then down the eastern states of the USA to as far south as Georgia, then eventually back to Wyoming, and without the company of her who I had set out to find on said quite Quixotic misadventure. Upon returning to Laramie, I had intentions of moving into a cave in the foothills of the mountains on the east side of town to devote myself to yoga and meditation, but was dissuaded by my younger sister, who was visiting our dad. She convinced me to move into her old camper van which was sitting parked and immobile in front of our childhood family home, as the Wyoming winter was fast approaching. Shortly thereafter my dad informed me that I had a healthy chunk of money coming, apparently as inheritance from his parents who had died around the beginning of my journey in 2005. I bought a computer and the first cell phone I'd had since I was in graduate school, and payed off a few debts.</span></p><p><br /></p><p><span style="font-family: arial;">I spent my days and nights in Laramie playing with my new HP laptop, and writing a travel narrative of my trip to Montreal and ensuing wanderings, and of the many mostly magical wanderings and adventures that ensued after I dropped out of grad school and got divorced. I was rather exceedingly depressed from the loss of both "Beloved" and the wonderful white wolf-dog who had travelled with me for about eight years who I had to leave in Chattanooga, Tennessee, and who was later put to sleep by the kind women I left him with for the macadamia nut poisoning that had paralyzed his hind quarters. I had fed him bites of the sprouted fruit and nut bread that had become a regular part of my diet, not knowing the effects of said nut on canines. </span></p><p><span style="font-family: arial;"><br /></span></p><p><span style="font-family: arial;">Traveling back in my memories and recounting some of the most magical and poignant experiences of the decade lived as a wandering mystic hippy freak in order to write my later published travel narrative, Memories and Musings of a Post-Postmodern Nomadic Mystic Madman, was proving cathartic, but I very much missed the hometown hippy crew, my Rainbow "family," as most had moved away after finishing college or otherwise wandered to other climes than the cold high plains and mountains of Wyoming. Oddly, I found some semblance of the camaraderie and good company I had known in those best of days in a TV show I seemingly randomly came across on the internet. I found some solace in Buffy the Vampire Slayer, who I quite immediately figured was intended, by whatever or whosever intention, as multiform expression of Durga, the Great Mother as a Slayer of demons, Consort of Shiva, God the Destroyer. As a devotee of Shakti, the Divine Feminine, Buffy the Vampire Slayer fit quite well with my devotions to Her.</span></p><p><span style="font-family: arial;"> </span></p><p style="clear: both; text-align: left;"><span style="font-family: arial; margin-left: 1em; margin-right: 1em;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjVlsE9OeysnNzGga0ctTNCWxEYUfctOMj1gyVuAHP8ilNB0PbPBjXZ63A6vWzf65VFc_PPWb1B3fTW5HOdoMqzqKHvTSG73wp5lVxhDEhVYCQFbX6MT39S-jXGnVcpSqPUAMw9faL97MA/s512/Durga+and+Shiva.jpg" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="512" data-original-width="345" height="400" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjVlsE9OeysnNzGga0ctTNCWxEYUfctOMj1gyVuAHP8ilNB0PbPBjXZ63A6vWzf65VFc_PPWb1B3fTW5HOdoMqzqKHvTSG73wp5lVxhDEhVYCQFbX6MT39S-jXGnVcpSqPUAMw9faL97MA/w270-h400/Durga+and+Shiva.jpg" width="270" /></a></span></p><p style="clear: both; text-align: left;"><span style="font-family: arial;"><br /></span></p><p style="clear: both; text-align: left;"><span style="font-family: arial;"><br /></span></p><div style="text-align: left;"><span style="font-family: arial;">According to the Cologne Digital Sanskrit Lexicon, Durga means "<span style="background-color: white;">the inaccessible or terrific goddess,</span><span style="background-color: white;">" and colloquially means "Invincible." Durga in various forms slays demons and is good mother to her own offspring and to all the children of the world and universe. My quest to find my "inaccessible and terrific goddess" had mostly failed, as despite the few months she did grace me with her divine company in Montreal and then briefly in New York, we had parted company at the Omega Institute, an interfaith yoga retreat center just outside of Rhinebeck, NY, leaving me and Zunaka (the wolf-dog formerly known as Zeus) to wander the eastern states and endeavoring to get home to Wyoming.</span></span></div><div style="text-align: left;"><span style="font-family: arial;"><span style="background-color: white;"><br /></span></span></div><p style="clear: both;"><span style="font-family: arial;"></span></p><p><span style="font-family: arial;">In the dream sequence towards the beginning of the pilot episode, visions of a graveyard and tombs fades into an image of Shiva Nataraja, God the Destroyer as the Lord of the Dance of the Universe.</span></p><p style="clear: both; text-align: left;"><span style="font-family: arial;"><br /></span><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgqIqAn0a8IzLRbW6R1B6qoIZo8rHgfBjGu0xn8aqcWX8BxNx6loayqNObH28WerPRmFxvK2KF4gMvZB4Q9XUgByDYHlOOOcHhIfViTtYByRrewQCNZggRG-7X-yKWGBiLGO-3TTPXrD3U/s760/bandicam+2020-09-14+10-06-00-277.jpg" style="margin-left: 1em; margin-right: 1em;"><span style="font-family: arial;"><img border="0" data-original-height="571" data-original-width="760" height="301" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgqIqAn0a8IzLRbW6R1B6qoIZo8rHgfBjGu0xn8aqcWX8BxNx6loayqNObH28WerPRmFxvK2KF4gMvZB4Q9XUgByDYHlOOOcHhIfViTtYByRrewQCNZggRG-7X-yKWGBiLGO-3TTPXrD3U/w400-h301/bandicam+2020-09-14+10-06-00-277.jpg" width="400" /></span></a><span style="font-family: arial;"><br /></span><span style="font-family: arial;"><br /></span><span style="font-family: arial;"><br /></span></p><p style="clear: both; text-align: left;"><span style="font-family: arial;">Shiva and Parvati (in various forms) are said to inhabit the cremation grounds, crypts and tombs, as is shown at the beginning of Buffy's dream. The immediate appearance of the well-known Shiva Nataraja murti (sacred statue) well enough verifies that trope. These hints granted at the outset of the show give clear clue to the theme of the series. Despite the overt focus on Western mythology, demonology and other mostly European esoteric traditions, subtly it is the mythology of Durga, also known as Parvati, and Her Consort Shiva and their various forms, family and associates that provides the overriding theme and trope of the series: What if Goddess Durga, Goddess Mother of the Universe, the most well known and beloved Goddess in the world, came to earth and lived as a High School cheerleader?</span></p><p style="clear: both; text-align: left;"><span style="font-family: arial;"><br /></span><span style="font-family: arial;">Giles, Buffy's "Watcher," has a Shiva Nataraj murti in his office in the library, sitting unobtrusively in the background in a number of episodes, including in season 1 episode 4, shown below.</span></p><p style="clear: both; text-align: left;"><span style="font-family: arial;"><br /></span><span style="font-family: arial; margin-left: 1em; margin-right: 1em;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiiMcYxHwDG_mcphjMsajUK0uJVk3A_Sx5dYZ6N8vpYiuXh7AMyq-NfBgzCGvsFs9tmHN3G5gAP47TgqZjgtzei3tOT0phuT-5P8d75VT7X76zIp-wvtDGy2t2TjP8e0zK902tkUMaOnTI/s760/bandicam+2020-09-14+14-12-39-020.jpg" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="571" data-original-width="760" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiiMcYxHwDG_mcphjMsajUK0uJVk3A_Sx5dYZ6N8vpYiuXh7AMyq-NfBgzCGvsFs9tmHN3G5gAP47TgqZjgtzei3tOT0phuT-5P8d75VT7X76zIp-wvtDGy2t2TjP8e0zK902tkUMaOnTI/s320/bandicam+2020-09-14+14-12-39-020.jpg" width="320" /></a></span></p><p style="clear: both; text-align: left;"><span style="font-family: arial;"><br /></span></p><p style="clear: both; text-align: left;"><span style="font-family: arial;">In S1 E12, Giles is shown talking on the telephone, concerned about the prophecy of the Slayer's demise--with a significant portion of the Shiva Nataraj murti taking up a quarter of the shot in the foreground. The next shot shows that the camera view from the last shot would have been where the wall is, and then again the view granted is from behind the Nataraja murti. I dare say this is more than a mild hint that Joss and company certainly had something in mind with the prop placement of this scene...</span></p><p style="clear: both; text-align: left;"><span style="font-family: arial;"><br /></span></p><p style="clear: both; text-align: left;"></p><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjhDkRVjcJsjE6OCD5QKCMMqDPi2n952dau6G3XAkGpaCwJji7gmqArPp1SyY0gezGXP73wuHufi37_Ae5J8xrcdY_mNKlgY0yfTYEzvvKR5lZUy0Og0bnXHVK4nUPayZJik5Fw3OeyAeo/s926/bandicam+2020-09-19+22-03-28-907.jpg" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="508" data-original-width="926" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjhDkRVjcJsjE6OCD5QKCMMqDPi2n952dau6G3XAkGpaCwJji7gmqArPp1SyY0gezGXP73wuHufi37_Ae5J8xrcdY_mNKlgY0yfTYEzvvKR5lZUy0Og0bnXHVK4nUPayZJik5Fw3OeyAeo/s320/bandicam+2020-09-19+22-03-28-907.jpg" width="320" /></a></div><br /><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhAb7GOCPSlZwvTAzE3Bm5_H3486jR6ld69gS8ZHA4puPUfVnIUDmlcqtDnmdqKaMK0PAfUlcQvhHq13PYaGP1qofXZUYIjGEntCPcjoHjP5z893iN4MBru58SJhadO_2UORpCTavIAWfQ/s926/bandicam+2020-09-19+22-04-15-956.jpg" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="508" data-original-width="926" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhAb7GOCPSlZwvTAzE3Bm5_H3486jR6ld69gS8ZHA4puPUfVnIUDmlcqtDnmdqKaMK0PAfUlcQvhHq13PYaGP1qofXZUYIjGEntCPcjoHjP5z893iN4MBru58SJhadO_2UORpCTavIAWfQ/s320/bandicam+2020-09-19+22-04-15-956.jpg" width="320" /></a></div><br /><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgJUizDCp6M4SyySTzIyaXAvHhzDn_JKTKPI0wJOf34jf7buw4O8GXvp5iHYBaiJV-ZMAtkgN32G-kAqL98fapXPfl0HIahSrC8Y1QKpSKLZs4ABiXWc9iFycCva229pxzC2WT3YgJh9ZU/s926/bandicam+2020-09-19+22-03-51-722.jpg" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="508" data-original-width="926" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgJUizDCp6M4SyySTzIyaXAvHhzDn_JKTKPI0wJOf34jf7buw4O8GXvp5iHYBaiJV-ZMAtkgN32G-kAqL98fapXPfl0HIahSrC8Y1QKpSKLZs4ABiXWc9iFycCva229pxzC2WT3YgJh9ZU/s320/bandicam+2020-09-19+22-03-51-722.jpg" width="320" /></a></div><br /><span style="font-family: arial;"><br /></span><span style="font-family: arial;"><br /><br /></span><span style="font-family: arial;">Xander, introduced in the pilot episode, is obviously intended (by whoever...) as a multiform expression of Skanda, a war god who is Son of Shiva and who is thus also considered Durga's Son, even though he was spontaneously generated when Shiva ejaculated into the Ganges River, and thus technically had no biological mother. Skanda, also known as Kartikeya, took form to destroy an evil demon called Tarakasura. Skanda's "Mother" is a form of Durga called Skanda Mata, The Protector of Children (a role Buffy certainly plays in "Killed by Death, S2 E18), who is one of the Nine Durgas (Navdurga) and is associated with the seven Matrikas who are identified with the constellation of the Pleiades. Skanda, also called Muruga, is the Overlord of Mars and as noted is a war god. Skanda married two women, one of whom is sometimes touted to be a reformed demoness who used to be "devourer of children" named Shashthi who was made into a Devi (a Goddess), Shashthi Mata, also a Protector of Children like Skanda's "Mother," Durga as Skanda Mata. </span><p></p><p style="clear: both; text-align: left;"><span style="font-family: arial;"><br /></span></p><p align="LEFT">
<span style="color: black;"><span style="font-family: arial;"><span>To draw the
parallels, Xander's mother, Jessica Harris, is only shown in the
episode wherein Xander is supposed to get married, "Hell's
Bells" (S6 E16), although she is mentioned or is only heard on
the phone or arguing with Xander's father in twenty-three episodes. Thus the absent/non-existent mother, as is somewhat the case with
Skanda. Xander's father shows up in two episodes, in "Hell's
Bells" and briefly in season 4 episode 22, "Restless,"
wherein all the gang meets "the Original Slayer" in a
dream. The Original Slayer, a black woman, is clearly intended
(whether by Joss or some muse) to represent Kali Ma, Durga as a Black
Goddess (Kali Ma literally translates as "Black Mama"). One very interesting scene in this regard is when Willow is being attacked by the First Slayer in the stage curtains, who suddenly transforms into Buffy grabbing Willow's arm to help her up.</span></span></span></p><p align="LEFT"><span style="color: black;"><span style="font-family: arial;"><span><br /></span></span></span></p><p align="LEFT"><span style="color: black;"><span style="font-family: arial;"><span><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgrw3hGhtfx4SZfO-wZ021DRwyLgzTo6lxVDWklhwUmXum88a4mP-JgZhIB0StKKNn0wsUtA2PpgHXaVwPDQtVhOS7_RZXUji41tw-3jXwyQageJ9X_WKBf4p5SLYMTa0Ft1EwGk9ushKQ/s768/Kali+and+Gauri.jpg" style="font-family: "Times New Roman"; margin-left: 1em; margin-right: 1em; text-align: center;"><img border="0" data-original-height="768" data-original-width="655" height="400" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgrw3hGhtfx4SZfO-wZ021DRwyLgzTo6lxVDWklhwUmXum88a4mP-JgZhIB0StKKNn0wsUtA2PpgHXaVwPDQtVhOS7_RZXUji41tw-3jXwyQageJ9X_WKBf4p5SLYMTa0Ft1EwGk9ushKQ/w340-h400/Kali+and+Gauri.jpg" width="340" /></a></span></span></span></p><p align="LEFT"><span style="color: black;"><span style="font-family: arial;"><span><br /></span></span></span></p><p align="LEFT"><span style="color: black;"><span style="font-family: arial;"><span> In season 2 episode 6, "Halloween," Xander becomes an "army
guy," his toy machine gun becomes an M-16 and suddenly he knows
all sorts of military stuff, the which comes in handy in episode 14
when the scoobs have to steal a bazooka to destroy a demon known as
"the Judge," and in S3 E22, Graduation Day, when the students must be mobilized to battle the mayor and his vampire guards. Xander's "military background"
acquired in season 1 also surfaces at other moments throughout the
course of the series. Skanda is known the "Commander of
the Divine Army," a title He was given upon leading the battle
against Tarakasura and his two demon brothers and their army of demons.</span></span></span></p><p align="LEFT"><span style="color: black;"><span style="font-family: arial;"><span><br /></span></span></span></p><p align="LEFT">
<span style="color: black;"><span style="font-family: arial;"><span>In season 2
episode 9, Buffy and her crew are in the sights of the bounty hunters
known as The Order of <u>Taraka</u>, more than a subtle nod to Skanda's
slaying of the demon <u>Tarakasura</u>--again, whether consciously intended
by Whedon or no. Xander is directly involved in the fight with
one member of the Order of Taraka, as he and Cordelia are attacked by
a member of the Order who turns into the worm guy. At
the end of the episode, Xander and Cordelia (who certainly figures as
one of Skanda's two Consorts, Valli), help to destroy the three assassins
of The Order of Taraka by smooshing the worm guy, not entirely unlike
Skanda leading the army of the Devas (Gods) and slaying Tarakasura
and his two demon brothers. Xander later hooks up with an ex-demon
named Anya who obviously figures as Skanda's other consort Devasena,
also known as Shashthi Mata, who as noted used to be a demon who ate kids,
who then became their protector.</span></span></span></p><p align="LEFT"><span style="color: black;"><span style="font-family: arial;"><span><br /></span></span></span></p><p align="LEFT">
<span style="color: black;"><span style="font-family: arial;"><span>It is also in
S2 E9 that another Slayer shows up, a black woman named Kendra who
was "called" to be the Slayer as Buffy had briefly died. Kali Ma
("Black Mama") and Gauri Ma ("Golden Mama") are
understood as the same Goddess in different forms, rather like how Buffy
and Kendra are both "the Slayer" at the same time.</span></span></span></p><p align="LEFT"><br /><br />
</p><div class="separator" style="clear: both; text-align: left;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEj0R0s3eMGG28aEKFqHUsLhZiEWNRclBp1pLjdD4JuIPd0QjDKfpWBgmAk-3Ym4HtIPzFqeR5XaHMTkQGJt_Oj4SDzfs7qovDkHUw9s8vZwgBMKRdcqyAfYFHtMkmnFiLEbd5Gd5YnTZso/s506/kali+and+durga.jpg" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="506" data-original-width="480" height="320" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEj0R0s3eMGG28aEKFqHUsLhZiEWNRclBp1pLjdD4JuIPd0QjDKfpWBgmAk-3Ym4HtIPzFqeR5XaHMTkQGJt_Oj4SDzfs7qovDkHUw9s8vZwgBMKRdcqyAfYFHtMkmnFiLEbd5Gd5YnTZso/s320/kali+and+durga.jpg" /></a><img border="0" data-original-height="220" data-original-width="220" height="320" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjqcbPswaQnPOT22WMCIfbWRgw2Exc7zn_S_cdRZIlUox9dt74IMFdr7WQRwk69jxSz7N-f4YFj9bHP2IVG2xSVzVGtJGExPqZ0PLodz8OHNyLpB2_z3bhcV1bC6OwanphfT6oHJT1vT90/w320-h320/Buffy_what%252527s_my_line_part_2_kendra_and_buffy_still.jpg" width="320" /></div><br /><br /><p><br /><br /><br />
</p><div class="separator" style="clear: both; text-align: center;"><br /></div><br /><p style="clear: both; text-align: left;"><span style="font-family: arial;">
</span><span style="font-family: arial;">Insofar as who might figure in the show as Shiva, Durga's Consort? Shiva has "Five Heads," and so I figure Angel, Parker Abrams, Riley Finn, Spike and Giles are the "Five Heads" of Shiva, i.e., the guys Buffy had sex with and her "Watcher." Giles's Buffy, in rather "Freudian" terms (in the broadest sense), is another "Kali Ma," Olivia Williams, who appears with Giles and Buffy in a carnival scene in S4 E22, and then weeping after he ditches her for his responsibility as Buffy's Watcher/Father figure, shortly before Giles is attacked by the First Slayer. Note the Hindu Deity Vishnu on the left side of the screen, His Chakram represented as a carnival game hoop around Vishnu's upper left hand.</span></p><p style="clear: both; text-align: left;"><span style="font-family: arial;"><br /></span></p><p style="clear: both; text-align: left;"></p><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgLbo54sOHxiu6SWeDDQpBMc2mE7UTp_GJk8ActYs3kMEQ0OeZAwEA6e13X8-zA3h3yxxd3N8mdlvQ8A1c4EAK66b4UaT92LRwSdMZr9zg34VACf4Jm4z7QsnPapTCgpxZyh-Ix2fgiKaw/s976/bandicam+2020-10-18+19-09-44-498.jpg" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="571" data-original-width="976" height="234" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgLbo54sOHxiu6SWeDDQpBMc2mE7UTp_GJk8ActYs3kMEQ0OeZAwEA6e13X8-zA3h3yxxd3N8mdlvQ8A1c4EAK66b4UaT92LRwSdMZr9zg34VACf4Jm4z7QsnPapTCgpxZyh-Ix2fgiKaw/w400-h234/bandicam+2020-10-18+19-09-44-498.jpg" width="400" /></a></div><br /><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhBYosow-dD8Tmb20JnBVgUUmqxiOUv5_6_btd8Pk2oYzNspLB2C0QRjfqEPtHDJuwwQDqYKu8FTAcDX8xz2uBeEyQwV_G1GdGZM60YsXdzxIzIbEh4jYD5hfqxceXmNU7cCgp2y12r_dI/s1865/Bhagavan_Vishnu.jpg" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="1865" data-original-width="901" height="640" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhBYosow-dD8Tmb20JnBVgUUmqxiOUv5_6_btd8Pk2oYzNspLB2C0QRjfqEPtHDJuwwQDqYKu8FTAcDX8xz2uBeEyQwV_G1GdGZM60YsXdzxIzIbEh4jYD5hfqxceXmNU7cCgp2y12r_dI/w310-h640/Bhagavan_Vishnu.jpg" width="310" /></a></div><br /><span style="font-family: arial;"><br /></span><p></p><p style="clear: both; text-align: left;"><span style="font-family: arial;"><br /></span></p><p style="clear: both; text-align: left;"><span style="font-family: arial;"><br /></span></p><p style="clear: both; text-align: left;"><span style="font-family: arial;"> "Spike" might be a personification of Shiva Linga, literally Shiva's phallus. This metaphor is clearly evinced by Spike's demise, when he destroys Sunnydale as the dynamo of God the Destroyer's power via the amulet given him by Angel via Buffy, as the "Hell Mouth" collapses into a giant hole that swallows the whole city.</span></p><p style="clear: both; text-align: left;"><span style="font-family: arial;"><br /></span></p><p style="clear: both; text-align: left;"></p><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjA_59KYYaQ7YkzI02MbtboN9XJS5MU54kZpfTnPsQVtOhtOPiYnvfNjwLjAOilYvP9G87xJ0H3LRnervjS_c8DSOSOHIg4VSMMtD73ZCJgD3D1LeA0FKbHPzu-8peuvgCANk17GHuCrEY/s700/5facesofshiva.jpg" style="clear: left; float: left; margin-bottom: 1em; margin-left: 1em;"><img border="0" data-original-height="400" data-original-width="700" height="228" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjA_59KYYaQ7YkzI02MbtboN9XJS5MU54kZpfTnPsQVtOhtOPiYnvfNjwLjAOilYvP9G87xJ0H3LRnervjS_c8DSOSOHIg4VSMMtD73ZCJgD3D1LeA0FKbHPzu-8peuvgCANk17GHuCrEY/w400-h228/5facesofshiva.jpg" width="400" /></a> <img border="0" data-original-height="284" data-original-width="178" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEi6fAtK-xRlKLIXdjtUv7xl5J1MBilekv7SthRBShxPcEXjpINUaqYAuksbpiTMSfm62Cm23AUxKcttAypW1QjtbbmFm70q72NxgtPh4vwWqaQmQgNswma1G-Qz5TCNpnTDavXayDgVUxg/s0/linga.jpg" style="text-align: left;" /></div><br /><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEid32cBAmjoNstRadFolONdkU4cLW-Z5db_rxhGhKMTlRUG3RHUnSF_M4laZvm7yxnnc_IV4Bg9rqZFgHCV6OCsF1JQw-RVoerqKRNXmZMvuM6k1BWk0_2fzCNiT_Z-bym_eg3oTSCS5Ow/s1600/Mukhalinga.jpg" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="1600" data-original-width="1067" height="320" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEid32cBAmjoNstRadFolONdkU4cLW-Z5db_rxhGhKMTlRUG3RHUnSF_M4laZvm7yxnnc_IV4Bg9rqZFgHCV6OCsF1JQw-RVoerqKRNXmZMvuM6k1BWk0_2fzCNiT_Z-bym_eg3oTSCS5Ow/s320/Mukhalinga.jpg" /></a></div><br /><span style="font-family: arial;"><br /></span><p></p><p style="clear: both; text-align: left;"><br /></p><div style="text-align: left;"><span style="font-family: arial;">And then we have Dawn, who was manifest into human form as three monks sat facing each other and chanting what almost sounds like an <span style="background-color: white; color: #202122;">ॐ intoned (S5 E5). According to one myth that tells of the Advent of Devi Lalitha</span><span style="background-color: white; color: #202122;">, Her Who is the Goddess of Divine Play and is Maha Shakti (Her Who is All Power), Brahma, Vishnu and Shiva all focused their Third Eyes upon one point, and from that point Lalitha was able to enter this dimension and take Avatar form. Lalitha manifest in bodily form to destroy a demon called Bhanda.</span></span></div><div style="text-align: left;"><span style="font-family: arial;"><span style="background-color: white; color: #202122;"><br /></span></span></div><div style="text-align: left;"><span style="font-family: arial;"><span style="background-color: white; color: #202122;"><br /></span></span></div><div style="text-align: left;"><div class="separator" style="clear: right; float: right; margin-bottom: 1em; margin-left: 1em; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiuUVYWINBg2nOuyd8huxVNpIv2Ihi4J60bOkNU9BVQIKjLHLjTtPIWmNKyRQD7YUAAEtcPte0J5gme-0STb7oI0aqciqX7W6-yr0rOm__k6DxqmxTkYuxmNaUJ7cYqKIHfwP1ZHOaxzC4/s762/4bf1ba201c37e8b730419414519e358b--goddess.jpg" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" data-original-height="762" data-original-width="474" height="400" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiuUVYWINBg2nOuyd8huxVNpIv2Ihi4J60bOkNU9BVQIKjLHLjTtPIWmNKyRQD7YUAAEtcPte0J5gme-0STb7oI0aqciqX7W6-yr0rOm__k6DxqmxTkYuxmNaUJ7cYqKIHfwP1ZHOaxzC4/w248-h400/4bf1ba201c37e8b730419414519e358b--goddess.jpg" width="248" /></a><img border="0" data-original-height="900" data-original-width="1600" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgzX5uojfdi04aZm_YRO9iPs_COwzZCrU0XISJuabxx9ogwbweZZ-u9hdnxiGdlrEOEgaRYQlXNiBRgOGF5U_0gkMn0VOJ9LnBuDYn28Edu46CQ9wZLktmt4E9j_zTFv8-ti4CVhvKTfsk/s320/505_NoPlaceLikeHome1.jpg" width="320" /></div><span style="font-family: arial;"><br /><span style="background-color: white; color: #202122;"><br /></span></span></div><p></p><p></p><p><span style="font-family: arial;"><br /></span></p><p><span style="font-family: arial;"><br /></span></p><p><span style="font-family: arial;"><br /></span></p><p><span style="font-family: arial;"><br /></span></p><p><span style="font-family: arial;"><br /></span></p><p><span style="font-family: arial;"><br /></span></p><p><span style="font-family: arial;"><br /></span></p><p><span style="font-family: arial;"><br /></span></p><p><span style="font-family: arial;"><br /></span></p><p><span style="font-family: arial;"><br /></span></p><p><span style="font-family: arial;"><br /></span></p><p><span style="font-family: arial;"><br /></span></p><p><span style="font-family: arial;">Of other hints granted to the subtle "Hindu" theme to the show, a number of inadvertent clues are granted over the course of the series. In S1 E11, Angel and Giles are in the library talking about the invisible girl. Giles is shelving a small stack of books, and comments that his "own volumes have been rather useless of late," then the camera shows the books Giles is holding and focuses on <i>The Legends of Vishnu,</i> as Angel reads the title out-loud, "The Legends of Vishnu..." </span></p><p><span style="font-family: arial;"><br /></span></p><p></p><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjlAk_NtASdEHqj7gfMB4JIL2MMsn5R-8So5hQmiJtAPhSE_uianwdyuN9F2XklPhNPnnBHBtsvhxJ635esatyvgFzVrUvThAsAmdxmX0cIS-KWOuAzw_M_yHGbBDCkcllgtdaJATL3fM0/s760/bandicam+2020-09-17+13-35-40-775.jpg" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="575" data-original-width="760" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjlAk_NtASdEHqj7gfMB4JIL2MMsn5R-8So5hQmiJtAPhSE_uianwdyuN9F2XklPhNPnnBHBtsvhxJ635esatyvgFzVrUvThAsAmdxmX0cIS-KWOuAzw_M_yHGbBDCkcllgtdaJATL3fM0/s320/bandicam+2020-09-17+13-35-40-775.jpg" width="320" /></a></div><br /><span style="font-family: arial;"><br /></span><p></p><p><span style="font-family: arial;"><br /></span></p><p><span style="font-family: arial;">In the opening scene of S2 E5, "Reptile Boy," Buffy, Xander and Willow are watching a Bollywood movie.</span></p><p><span style="font-family: arial;"><br /></span></p><p></p><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjgUGLa8DNpYCUhrzhZ24ZEflAjZ3j1TE8tGVY9b88PA7CrUenN57BpOwphA_k4gFOtmomDxSh7LNPIs6jJ5fLzY6hTXbAh8oqEFgFzscd33ZF_jFVzn8PBUvdSjfjLi2556BMIXher9e4/s760/bandicam+2020-09-17+14-21-30-652.jpg" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="575" data-original-width="760" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjgUGLa8DNpYCUhrzhZ24ZEflAjZ3j1TE8tGVY9b88PA7CrUenN57BpOwphA_k4gFOtmomDxSh7LNPIs6jJ5fLzY6hTXbAh8oqEFgFzscd33ZF_jFVzn8PBUvdSjfjLi2556BMIXher9e4/s320/bandicam+2020-09-17+14-21-30-652.jpg" width="320" /></a></div><br /><span style="font-family: arial;"><br /></span><p></p><p><span style="font-family: arial;"><br /></span></p><p><span style="font-family: arial;">Buffy: I think she's singing.</span></p><p><span style="font-family: arial;">Xander: ...to a telephone in Hindi. Now that entertainment! Why is she singing?</span></p><p><span style="font-family: arial;">Willow: She's sad because her lover gave her twelve gold coins, but then the wizard cut open the bag of salt, and now the dancing minions don't have anywhere to put their big May-Pole fish thing.</span></p><p><span style="font-family: arial;"><br /></span></p><p></p><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEj_nVAXybcV81R0FqvAv52G0bL-VR5SV4hHP9CafzsEXzQ1IaeZo1BzC3kvWZNYJEhZKVCTynlxV_t99GZK88rTalI4xP7Dp7-NBInbEoBHbcIOQckTdhl6MGs0Rxii8gpaWCD8EEeW4Yk/s1000/maypole_6_1fa26d7d-6b19-4a5a-98de-dc874c1ba350.jpg" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="665" data-original-width="1000" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEj_nVAXybcV81R0FqvAv52G0bL-VR5SV4hHP9CafzsEXzQ1IaeZo1BzC3kvWZNYJEhZKVCTynlxV_t99GZK88rTalI4xP7Dp7-NBInbEoBHbcIOQckTdhl6MGs0Rxii8gpaWCD8EEeW4Yk/s320/maypole_6_1fa26d7d-6b19-4a5a-98de-dc874c1ba350.jpg" width="320" /></a></div><br /><span style="font-family: arial;"><br /></span><p></p><p><span style="font-family: arial;"><br /></span></p><p></p><div class="separator" style="clear: both; text-align: center;"><iframe allowfullscreen="" class="BLOG_video_class" height="266" src="https://www.youtube.com/embed/dzth-p-1v1w" width="320" youtube-src-id="dzth-p-1v1w"></iframe></div><p></p><p></p><div class="separator" style="clear: both; text-align: center;"><br /></div><p></p><p><span style="font-family: arial;">The lingum and the May-Pole of the European pagan tradition are both similarly worshiped at the beginning of spring (respective to the respective climates), on Shivaratrti in late February or March and on Beltane somewhere around May 1. </span></p><p><span style="font-family: arial;"><br /></span></p><p></p><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjyNDcYZfD41rnm5AZO4vNU1CiRMVnDPLNUiyopVDw-B5QtAVSsQ8CcuMML-VS4eppZ0DJI0sMTwe7231GboAmhtd6xIrs4Aq4erh8M5jVLEi_EPT5pY-qcUTU4tjHMzSw7YYoNUJYbnCo/s760/bandicam+2020-09-17+16-51-42-217.jpg" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="575" data-original-width="760" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjyNDcYZfD41rnm5AZO4vNU1CiRMVnDPLNUiyopVDw-B5QtAVSsQ8CcuMML-VS4eppZ0DJI0sMTwe7231GboAmhtd6xIrs4Aq4erh8M5jVLEi_EPT5pY-qcUTU4tjHMzSw7YYoNUJYbnCo/s320/bandicam+2020-09-17+16-51-42-217.jpg" width="320" /></a></div><br /><span style="font-family: arial;"><br /></span><p></p><p><span style="font-family: arial;"><br /></span></p><p><span style="font-family: arial;">The above image is from S3 E3, "Faith, Hope and Trick," and shows Willow and Oz. Oz is wearing a T-shirt that says "MANTRA WORLD." Mantra is a Sanskrit term for sacred intonations, "magic words," generally chanted in Sanskrit, the sacred language used by Hindus and Buddhists. </span></p><p><span style="font-family: arial;"><br /></span></p><p><span style="font-family: arial;">In S5 E21, as Dark Willow has cornered Jonathon and Andrew in the Magic Box, Anya chants a Sanskrit mantra in the corner to quell Willows power to allow the boys to escape. The First word of the mantra she is intoning is "Gurumay," which means "Refuge in the Guru."</span></p><p><span style="font-family: arial;"><br /></span></p><p></p><div class="separator" style="clear: both; text-align: center;"><iframe allowfullscreen='allowfullscreen' webkitallowfullscreen='webkitallowfullscreen' mozallowfullscreen='mozallowfullscreen' width='320' height='266' src='https://www.blogger.com/video.g?token=AD6v5dw_Cv28om96K1a73LKdTQGOb4Gn-OJivaUbgacpW2FoYwRNl00UMAl6KXfT2us28NmIGX4A6zG0tiWlPStKbQ' class='b-hbp-video b-uploaded' frameborder='0'></iframe></div><br /><span style="font-family: arial;"><br /></span><p></p><p><span style="font-family: arial;"><br /></span></p><p><span style="font-family: arial;">Tara, Willow's girlfriend for much of the series, shares name with Devi Tara, yet another form of Parvati/Durga who is worshiped by both Hindus and Buddhist. In S4 E22, it is Tara who acts as an intermediary between Buffy and the FIrst Slayer in Buffy's dream, who as noted was a multiform expression of Kali Ma. And not least, as Willow's fashion sense has been a notable feature of the show, and though I haven't been able to find the episode as yet, I I'm quite certain I noted that Willow once wore a T-shirt with a depiction of Hindu God or Goddess screen printed on the front . . . </span></p><p><span style="font-family: arial;"><br /></span></p><p><span style="font-family: arial;">In S5 E18, "Intervention," Buffy again follows a mountain lion through the desert, though Tara is absent is this vignette. Nonetheless, the metaphor is clear enough...</span></p><p><span style="font-family: arial;"><br /></span></p><p></p><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEginGK_lH8ULGV8x6vbNt6dSQ6EU6Lrvo7aM0BL5cK3zeyiz91KCtNjIDgr7eCbqHMqqTGDUtLnoAkRUeRVZdQIEe_bUPLSR1DwRiSy1oW9JMpD3IHPmWaFJkCCe4YDPGVp9e0yYExPyI8/s679/711jgb83WzL._AC_SY679_.jpg" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="679" data-original-width="510" height="320" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEginGK_lH8ULGV8x6vbNt6dSQ6EU6Lrvo7aM0BL5cK3zeyiz91KCtNjIDgr7eCbqHMqqTGDUtLnoAkRUeRVZdQIEe_bUPLSR1DwRiSy1oW9JMpD3IHPmWaFJkCCe4YDPGVp9e0yYExPyI8/s320/711jgb83WzL._AC_SY679_.jpg" /></a></div><br /><span style="font-family: arial;"><br /></span><p></p><p><span style="font-family: arial;"> And then after falling asleep on a large stone, Buffy wakes to a blazing fire that is burning a few feet away. She calls out, and then the First Slayer appears.</span></p><p><span style="font-family: arial;"><br /></span><span style="font-family: arial;"></span></p><div class="separator" style="clear: both; text-align: center;"><span style="font-family: arial;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhe6_5Pn7iTEJONY7q0OhP-0WjKaJCs70mCx_Qgk-u0h6mO9FRUrHQ2O_2HjQ4VKZvVeIz0SG2L4Kfv7IFc5TTndN2lcTVhfEji9j1gJzsDdS7yvlnE-ZM7ByTW_wfEV3s_RR6JBwTI5DM/s1018/bandicam+2020-09-17+23-51-09-040.jpg" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="574" data-original-width="1018" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhe6_5Pn7iTEJONY7q0OhP-0WjKaJCs70mCx_Qgk-u0h6mO9FRUrHQ2O_2HjQ4VKZvVeIz0SG2L4Kfv7IFc5TTndN2lcTVhfEji9j1gJzsDdS7yvlnE-ZM7ByTW_wfEV3s_RR6JBwTI5DM/s320/bandicam+2020-09-17+23-51-09-040.jpg" width="320" /></a></span></div><span style="font-family: arial;"><br /></span><p></p><br style="background-color: #f6f6f6; color: #2d2d2d; font-family: Arial, Helvetica; font-size: 16px;" /><span style="background-color: #f6f6f6; color: #2d2d2d; font-family: Arial, Helvetica; font-size: 16px;">Buffy I know you.</span><span style="background-color: #f6f6f6; color: #2d2d2d; font-family: Arial, Helvetica; font-size: 16px;">You're the first slayer.</span><br style="background-color: #f6f6f6; color: #2d2d2d; font-family: Arial, Helvetica; font-size: 16px;" /><br style="background-color: #f6f6f6; color: #2d2d2d; font-family: Arial, Helvetica; font-size: 16px;" /><span style="background-color: #f6f6f6; color: #2d2d2d; font-family: Arial, Helvetica; font-size: 16px;">1st Slayer This is a form.</span><span style="background-color: #f6f6f6; color: #2d2d2d; font-family: Arial, Helvetica; font-size: 16px;">I am the guide.</span><br style="background-color: #f6f6f6; color: #2d2d2d; font-family: Arial, Helvetica; font-size: 16px;" /><br style="background-color: #f6f6f6; color: #2d2d2d; font-family: Arial, Helvetica; font-size: 16px;" /><span style="background-color: #f6f6f6; color: #2d2d2d; font-family: Arial, Helvetica; font-size: 16px;">Buffy </span><span style="background-color: #f6f6f6; color: #2d2d2d; font-family: Arial, Helvetica; font-size: 16px;">I have a few questions </span><span style="background-color: #f6f6f6; color: #2d2d2d; font-family: Arial, Helvetica; font-size: 16px;">about being the slayer.</span><br style="background-color: #f6f6f6; color: #2d2d2d; font-family: Arial, Helvetica; font-size: 16px;" /><br style="background-color: #f6f6f6; color: #2d2d2d; font-family: Arial, Helvetica; font-size: 16px;" /><span style="background-color: #f6f6f6; color: #2d2d2d; font-family: Arial, Helvetica; font-size: 16px;">1st Slayer What about... love?</span><br style="background-color: #f6f6f6; color: #2d2d2d; font-family: Arial, Helvetica; font-size: 16px;" /><br style="background-color: #f6f6f6; color: #2d2d2d; font-family: Arial, Helvetica; font-size: 16px;" /><span style="background-color: #f6f6f6; color: #2d2d2d; font-family: Arial, Helvetica; font-size: 16px;">Buffy</span><span style="background-color: #f6f6f6; color: #2d2d2d; font-family: Arial, Helvetica; font-size: 16px;"> Not just boyfriend love.</span><br style="background-color: #f6f6f6; color: #2d2d2d; font-family: Arial, Helvetica; font-size: 16px;" /><br style="background-color: #f6f6f6; color: #2d2d2d; font-family: Arial, Helvetica; font-size: 16px;" /><span style="background-color: #f6f6f6; color: #2d2d2d; font-family: Arial, Helvetica; font-size: 16px;">1st Slayer</span><span style="background-color: #f6f6f6; color: #2d2d2d; font-family: Arial, Helvetica; font-size: 16px;"> You think you're losing </span><span style="background-color: #f6f6f6; color: #2d2d2d; font-family: Arial, Helvetica; font-size: 16px;">your ability to love.</span><br style="background-color: #f6f6f6; color: #2d2d2d; font-family: Arial, Helvetica; font-size: 16px;" /><br style="background-color: #f6f6f6; color: #2d2d2d; font-family: Arial, Helvetica; font-size: 16px;" /><span style="background-color: #f6f6f6; color: #2d2d2d; font-family: Arial, Helvetica; font-size: 16px;">Buffy</span><span style="background-color: #f6f6f6; color: #2d2d2d; font-family: Arial, Helvetica; font-size: 16px;"> I didn't say that.</span><br style="background-color: #f6f6f6; color: #2d2d2d; font-family: Arial, Helvetica; font-size: 16px;" /><br style="background-color: #f6f6f6; color: #2d2d2d; font-family: Arial, Helvetica; font-size: 16px;" /><span style="background-color: #f6f6f6; color: #2d2d2d; font-family: Arial, Helvetica; font-size: 16px;">1st Slayer</span><span style="background-color: #f6f6f6; color: #2d2d2d; font-family: Arial, Helvetica; font-size: 16px;"> Yeah. You're afraid that </span><span style="background-color: #f6f6f6; color: #2d2d2d; font-family: Arial, Helvetica; font-size: 16px;">being the slayer...</span><div><span style="background-color: #f6f6f6; color: #2d2d2d; font-family: Arial, Helvetica; font-size: 16px;">Means losing </span><span style="background-color: #f6f6f6; color: #2d2d2d; font-family: Arial, Helvetica; font-size: 16px;">your humanity.</span><br style="background-color: #f6f6f6; color: #2d2d2d; font-family: Arial, Helvetica; font-size: 16px;" /><br style="background-color: #f6f6f6; color: #2d2d2d; font-family: Arial, Helvetica; font-size: 16px;" /><span style="background-color: #f6f6f6; color: #2d2d2d; font-family: Arial, Helvetica; font-size: 16px;">Buffy </span><span style="background-color: #f6f6f6; color: #2d2d2d; font-family: Arial, Helvetica; font-size: 16px;"> Does it?</span><div><br style="background-color: #f6f6f6; color: #2d2d2d; font-family: Arial, Helvetica; font-size: 16px;" /><span style="background-color: #f6f6f6; color: #2d2d2d; font-family: Arial, Helvetica; font-size: 16px;">1st Slayer</span><span style="background-color: #f6f6f6; color: #2d2d2d; font-family: Arial, Helvetica; font-size: 16px;"> You are full of love.</span><br style="background-color: #f6f6f6; color: #2d2d2d; font-family: Arial, Helvetica; font-size: 16px;" /><span style="background-color: #f6f6f6; color: #2d2d2d; font-family: Arial, Helvetica; font-size: 16px;">You love with </span><span style="background-color: #f6f6f6; color: #2d2d2d; font-family: Arial, Helvetica; font-size: 16px;">all your soul.</span><br style="background-color: #f6f6f6; color: #2d2d2d; font-family: Arial, Helvetica; font-size: 16px;" /><span style="background-color: #f6f6f6; color: #2d2d2d; font-family: Arial, Helvetica; font-size: 16px;">It's brighter </span><span style="background-color: #f6f6f6; color: #2d2d2d; font-family: Arial, Helvetica; font-size: 16px;">than the fire, </span><span style="background-color: #f6f6f6; color: #2d2d2d; font-family: Arial, Helvetica; font-size: 16px;">blinding.</span><br style="background-color: #f6f6f6; color: #2d2d2d; font-family: Arial, Helvetica; font-size: 16px;" /><span style="background-color: #f6f6f6; color: #2d2d2d; font-family: Arial, Helvetica; font-size: 16px;">That's why you </span><span style="background-color: #f6f6f6; color: #2d2d2d; font-family: Arial, Helvetica; font-size: 16px;">pull away from it.</span><br style="background-color: #f6f6f6; color: #2d2d2d; font-family: Arial, Helvetica; font-size: 16px;" /><br style="background-color: #f6f6f6; color: #2d2d2d; font-family: Arial, Helvetica; font-size: 16px;" /><span style="background-color: #f6f6f6; color: #2d2d2d; font-family: Arial, Helvetica; font-size: 16px;">Buffy</span><span style="background-color: #f6f6f6; color: #2d2d2d; font-family: Arial, Helvetica; font-size: 16px;"> I'm full of love? </span><span style="background-color: #f6f6f6; color: #2d2d2d; font-family: Arial, Helvetica; font-size: 16px;">I'm not losing it?</span><br style="background-color: #f6f6f6; color: #2d2d2d; font-family: Arial, Helvetica; font-size: 16px;" /><br style="background-color: #f6f6f6; color: #2d2d2d; font-family: Arial, Helvetica; font-size: 16px;" /><span style="background-color: #f6f6f6; color: #2d2d2d; font-family: Arial, Helvetica; font-size: 16px;">1st Slayer</span><span style="background-color: #f6f6f6; color: #2d2d2d; font-family: Arial, Helvetica; font-size: 16px;"> Only if you reject it. </span></div><div><span style="background-color: #f6f6f6; color: #2d2d2d; font-family: Arial, Helvetica; font-size: 16px;">Love is pain, and the slayer </span><span style="background-color: #f6f6f6; color: #2d2d2d; font-family: Arial, Helvetica; font-size: 16px;">forges strength from pain.</span><br style="background-color: #f6f6f6; color: #2d2d2d; font-family: Arial, Helvetica; font-size: 16px;" /><span style="background-color: #f6f6f6; color: #2d2d2d; font-family: Arial, Helvetica; font-size: 16px;">Love, give, forgive.</span><br style="background-color: #f6f6f6; color: #2d2d2d; font-family: Arial, Helvetica; font-size: 16px;" /><span style="background-color: #f6f6f6; color: #2d2d2d; font-family: Arial, Helvetica; font-size: 16px;">Risk the pain.</span><br style="background-color: #f6f6f6; color: #2d2d2d; font-family: Arial, Helvetica; font-size: 16px;" /><span style="background-color: #f6f6f6; color: #2d2d2d; font-family: Arial, Helvetica; font-size: 16px;">It is your nature.</span><br style="background-color: #f6f6f6; color: #2d2d2d; font-family: Arial, Helvetica; font-size: 16px;" /><span style="background-color: #f6f6f6; color: #2d2d2d; font-family: Arial, Helvetica; font-size: 16px;">Love will bring you</span><br style="background-color: #f6f6f6; color: #2d2d2d; font-family: Arial, Helvetica; font-size: 16px;" /><span style="background-color: #f6f6f6; color: #2d2d2d; font-family: Arial, Helvetica; font-size: 16px;">to your gift.</span></div><div><br style="background-color: #f6f6f6; color: #2d2d2d; font-family: Arial, Helvetica; font-size: 16px;" /><p><span style="font-family: arial;"><span style="background-color: #f6f6f6; color: #2d2d2d; font-family: Arial, Helvetica; font-size: 16px;">Buffy</span><span style="background-color: #f6f6f6; color: #2d2d2d; font-family: Arial, Helvetica; font-size: 16px;"> What?</span> </span></p><p><span style="font-family: arial;"><br /></span></p><p></p><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjjZwy_K5xKpY3aEroZtdYJbB9v1MjYGfij3cTsIS2ikxCaJ3b7zdko15ob9YnuUvPo-sHlTIu2m19RiQVV33uMl0QXAC2MQAKcox0TM5IxH1DYNydsyIswqFyl_s4GsDIAXP5jrCwE9Fg/s275/Kali+Ma.jpg" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="275" data-original-width="183" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjjZwy_K5xKpY3aEroZtdYJbB9v1MjYGfij3cTsIS2ikxCaJ3b7zdko15ob9YnuUvPo-sHlTIu2m19RiQVV33uMl0QXAC2MQAKcox0TM5IxH1DYNydsyIswqFyl_s4GsDIAXP5jrCwE9Fg/s0/Kali+Ma.jpg" /></a></div><br /><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhZ2jigz5qJoh-45jCa1O3geEe_nmHpC722Ofr-GByL_yxC02EZKYZHEkS79WbwS0DqppnN9Oa_J9K5ImHc8e9au3AtMxoMUS3bXGce0z-ip2sRg2KFavl1lQKsNg0aHcMAy8vKB70S2lc/s498/tumblr_pxhl1dcpZj1xvabkvo1_500.jpg" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="498" data-original-width="428" height="320" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhZ2jigz5qJoh-45jCa1O3geEe_nmHpC722Ofr-GByL_yxC02EZKYZHEkS79WbwS0DqppnN9Oa_J9K5ImHc8e9au3AtMxoMUS3bXGce0z-ip2sRg2KFavl1lQKsNg0aHcMAy8vKB70S2lc/s320/tumblr_pxhl1dcpZj1xvabkvo1_500.jpg" /></a></div><br /><span style="font-family: arial;"><br /></span><p></p><p><span style="font-family: arial;"><br /></span></p><p><span style="font-family: arial;">In the final episode of the series, S7 E22, Chosen, Buffy says, "I say my power, should be our power . . . </span><span style="font-family: arial;">every girl who might be a Slayer, will be a Slayer. Every girl who could have the power, will have the power. Can stand up, will stand up. Slayers, every one of us . . . ," Goddess Durga is touted to be in every woman as her strength, in all the mamas it is the Great Mother, Slayer of Demons, who is there to rise against evil !! (see </span><a href="https://www.thehindu.com/life-and-style/finding-durga-in-every-woman/article19796395.ece" style="font-family: arial;">https://www.thehindu.com/life-and-style/finding-durga-in-every-woman/article19796395.ece</a><span style="font-family: arial;"> )</span></p><div><p><br /></p><div class="separator" style="clear: both; text-align: center;"><iframe allowfullscreen="" class="BLOG_video_class" height="266" src="https://www.youtube.com/embed/NyT1Od9Q5Dc" width="320" youtube-src-id="NyT1Od9Q5Dc"></iframe></div><br /><p><br /></p><p><span style="font-family: arial;"><br /></span></p><p><span style="font-family: arial;">Clearly enough, Buffy the Vampire Slayer is what Dr. Wendy Donigher of The University of Chicago would call a "multiform expression" of Devi Durga </span><span style="font-family: arial;">(</span><i style="font-family: arial;">Asceticism and Eroticism in the Mythology of Shiva</i><span style="font-family: arial;">)</span><span style="font-family: arial;">, demon slaying Goddess Mother of the Universe. And for me, like who knows how many other boys and girls, time spent with Buffy and her crew has offered much solace and inspiration granted via this ground-breaking and very inspiring TV series . . . if you happen to adore powerful women.</span></p><p><span style="font-family: arial;">Namaste and Jaya Ma Durga!!</span></p><p><span style="font-family: arial;">(I bow and Victory to Mama Durga!!) </span></p><p><span style="font-family: arial;"><br /></span></p><p><span style="font-family: arial;"><br /></span></p><p><span style="font-family: arial;">Addendum:</span></p><p><span style="font-family: arial;">I just keep finding more metaphors fitting only too succinctly!!</span></p><p><span style="font-family: arial;">In S2 E13, in a dream, Buffy comes upon Willow sitting at The Bronze with a monkey sitting on the table clad in a red outfit. Hanuman is nigh always shown wearing red, and the color red is an identifying characteristic of The Monkey God, noting His devotion to Lord Ram, an Avatar of Vishnu. Another more than mere coincidence...</span></p><p><span style="font-family: arial;"><br /></span></p><p></p><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhVHoW54ZGnNuVj00V8liGy1A1rF0DaMY4XvpKDn52IK1nr8eJfUBlHBguI34OW4KGw6OvRp4Dbm8Tmq58YhNEXfELvuWLRO88OQh8eFqPn2uJfcniqZGDSvOLeuxqiGy6YrwVazvKUvTw/s748/bandicam+2020-09-20+19-44-51-892.jpg" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="574" data-original-width="748" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhVHoW54ZGnNuVj00V8liGy1A1rF0DaMY4XvpKDn52IK1nr8eJfUBlHBguI34OW4KGw6OvRp4Dbm8Tmq58YhNEXfELvuWLRO88OQh8eFqPn2uJfcniqZGDSvOLeuxqiGy6YrwVazvKUvTw/s320/bandicam+2020-09-20+19-44-51-892.jpg" width="320" /></a></div><br /><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEh4Z4ciN5rOdzxADSjBjtviJVwf4tBgJoc7LCEmOVtOQYLTq2kHvYbQyf3K7m52iTcJsFYiG5ksuqBGSiI7-wdpcFlvQxo4rCK0hjUa8RKGYbAp9qMgZP0Ncz219HRUbd03eOMIC_sqUGk/s995/Kulin-Red-Hanuman-Idol-SDL774678793-1-b27eb.jpg" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="995" data-original-width="850" height="320" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEh4Z4ciN5rOdzxADSjBjtviJVwf4tBgJoc7LCEmOVtOQYLTq2kHvYbQyf3K7m52iTcJsFYiG5ksuqBGSiI7-wdpcFlvQxo4rCK0hjUa8RKGYbAp9qMgZP0Ncz219HRUbd03eOMIC_sqUGk/s320/Kulin-Red-Hanuman-Idol-SDL774678793-1-b27eb.jpg" /></a></div><br /><span style="font-family: arial;">I will post more of these clear clues as I come across them...In the meantime, continue on to check out other posts in this blog, if you're not afraid to have your mind further blown . . . !!</span><p></p><p><span style="font-family: arial;">And . . . whilst just now watching S3 E7, "Revelations," as I'm still seeking the Willow outfit with the Hindu deity thereupon, I noticed this Buddhist figure printed upon the shirt Willow's wearing...Then noticed that the shirt I happened to be wearing depicts the same deity/demon(?), a shirt I'm rather sure I picked up at a thrift store here in Laradise. Not making this shit up !! Strange synchronicities that have meanings I've yet to determine . . . Hmmmmmmmm . . . </span></p><p><span style="font-family: arial;"> </span></p><p></p><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiHiGacbVkrGNks5LtZPGg-araAzD2Fv1k-S2HDtC70jwErb5iFTqwLuGXUOhKf2zTB3u0U9apCg6n8covpca5pXxtO-cuGs24fwslqbyC8-s_Ux_tHTRm10YCwUuUz9FnAUmQG-Jmn7eI/s748/bandicam+2020-09-23+19-15-33-020.jpg" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="574" data-original-width="748" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiHiGacbVkrGNks5LtZPGg-araAzD2Fv1k-S2HDtC70jwErb5iFTqwLuGXUOhKf2zTB3u0U9apCg6n8covpca5pXxtO-cuGs24fwslqbyC8-s_Ux_tHTRm10YCwUuUz9FnAUmQG-Jmn7eI/s320/bandicam+2020-09-23+19-15-33-020.jpg" width="320" /></a></div><br /><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEivVeaglblY4khcNPqFmvTljdvY3UrRM_OBNrblbBvYNas5BXaYaPrSC7v1squJMRZdf3quzHhc6V9CMHdE6ovU4Ep2wvJFTu791sap25zGuBgq9hUDlZ8xZV9_nZ20KUsE-zdRtV-6qlo/s2015/120094581_10221881693410520_38969390650626054_o.jpg" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="2015" data-original-width="1511" height="320" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEivVeaglblY4khcNPqFmvTljdvY3UrRM_OBNrblbBvYNas5BXaYaPrSC7v1squJMRZdf3quzHhc6V9CMHdE6ovU4Ep2wvJFTu791sap25zGuBgq9hUDlZ8xZV9_nZ20KUsE-zdRtV-6qlo/s320/120094581_10221881693410520_38969390650626054_o.jpg" /></a></div><br /><span style="font-family: arial;"><br /></span><p></p><p><span style="font-family: arial;">Maybe more to come . . . In the meantime, read on and expect the magic . . . </span></p><p><span style="font-family: arial;">"The First Evil," the enemy of the final season, is <i>maya</i>, by the way, the illusion of this so called reality . . . maya and samsara, repetition of cycles, something succinctly and comically presented in S6 E5, Life Serial when Buffy experiences loops in time. Shiva (and thus His Consort Durga) is touted "enemy to samsara" . . .</span></p><p><span style="font-family: arial;">AND one last certain indicator that this interpretation is not wrong . . . Notice the t-shirt Willow's wearing compared to the murti (sacred image) of Shiva and Parvati . . . An only slightly veiled clue . . .</span></p><p></p><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgwf7r-1ihYa4xQCEambGghkSW2XIrYSHnMgea9zrN2SsgiuVI-UM32JbYkXNpdE1_a0LN3RWarsH17_tj8JO_OYWxfxmrMcSx5QQgjOFffcJiA_Cv_TNO0WvcNPtT5hY9wegfGKme4qmzuLX1AiVgfbKgxVSjY1hUZoWeMyyNDApbzLjHpmYrlB_bB/s646/bandicam%202022-03-13%2021-48-44-856.jpg" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="601" data-original-width="646" height="373" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgwf7r-1ihYa4xQCEambGghkSW2XIrYSHnMgea9zrN2SsgiuVI-UM32JbYkXNpdE1_a0LN3RWarsH17_tj8JO_OYWxfxmrMcSx5QQgjOFffcJiA_Cv_TNO0WvcNPtT5hY9wegfGKme4qmzuLX1AiVgfbKgxVSjY1hUZoWeMyyNDApbzLjHpmYrlB_bB/w400-h373/bandicam 2022-03-13 21-48-44-856.jpg" width="400" /></a></div><br /><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjSY7851MENaDByRD_O1ktTSHZgkvZCvt0Pm5wLnHV8MVKWr3mzTsED6yT6aV39cnrswLd45zFW3xtlM05MBtWfUWTeYpIoSVoWNCYU3PIo3_JzlZ-I85XNs-fFxtfY55zBDVaOh-MN6xWBvcmebPO35S_k0WnyNfUgg5m4KApAdn5tbChHodBK7OJT/s455/Shiv-Parvati-Mantra.jpg" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="455" data-original-width="399" height="400" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjSY7851MENaDByRD_O1ktTSHZgkvZCvt0Pm5wLnHV8MVKWr3mzTsED6yT6aV39cnrswLd45zFW3xtlM05MBtWfUWTeYpIoSVoWNCYU3PIo3_JzlZ-I85XNs-fFxtfY55zBDVaOh-MN6xWBvcmebPO35S_k0WnyNfUgg5m4KApAdn5tbChHodBK7OJT/w351-h400/Shiv-Parvati-Mantra.jpg" width="351" /></a></div><div><br /></div>. . . and a couple more glimpses to the Hindu theme of Buffy the Vampire Slayer:</div><div><br /><span style="font-family: arial;"><br /></span><p></p></div></div></div></div><div><table cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto; text-align: center;"><tbody><tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjWuUe0_FkZ8Y7x7QWTouZGZlcsXL3Sth1C7yxG9A-c_ySSRRbayZBlu04zjYnmFqf_HzkOd5sQgZ2tngXb5MGjWDlmMB0gwfIeTl_dXNZ4OtHHTKHn3UBpm3Nki9WaGxwNRsAg9OQ5ATZOK2kaiUHMNey1ocWZwidHUIEHX6kGxtt186hOyYP9umhC/s1440/Screenshot_20221213_235032.png" style="margin-left: auto; margin-right: auto;"><img border="0" data-original-height="720" data-original-width="1440" height="320" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjWuUe0_FkZ8Y7x7QWTouZGZlcsXL3Sth1C7yxG9A-c_ySSRRbayZBlu04zjYnmFqf_HzkOd5sQgZ2tngXb5MGjWDlmMB0gwfIeTl_dXNZ4OtHHTKHn3UBpm3Nki9WaGxwNRsAg9OQ5ATZOK2kaiUHMNey1ocWZwidHUIEHX6kGxtt186hOyYP9umhC/w640-h320/Screenshot_20221213_235032.png" width="640" /></a></td></tr><tr><td class="tr-caption" style="text-align: left;"><span style="font-size: medium;">Ganesha on a poster with caption "Indian Style" to the left of Willow.</span></td></tr></tbody></table><br /><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgeRHOLTnDKHZzXED8D2FiwYf5zNWz1fcK99ZruUU5rrCLfv8Cbi_MoSySJCgdvoo3_7UcFk473T4Y2XJvmXQ3u6aQ4F3HdFrqwT4qT5MHeOB7aem78VsOZoskDzsp_-1WBNninMwrdePbKpwBF3-E80Y_4IF5l-bFC6yjBdmEdfQlWrmdoeAz8G7Ro/s1440/Screenshot_20221219_200907.png" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="720" data-original-width="1440" height="320" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgeRHOLTnDKHZzXED8D2FiwYf5zNWz1fcK99ZruUU5rrCLfv8Cbi_MoSySJCgdvoo3_7UcFk473T4Y2XJvmXQ3u6aQ4F3HdFrqwT4qT5MHeOB7aem78VsOZoskDzsp_-1WBNninMwrdePbKpwBF3-E80Y_4IF5l-bFC6yjBdmEdfQlWrmdoeAz8G7Ro/w640-h320/Screenshot_20221219_200907.png" width="640" /></a></div><br /><div class="separator" style="clear: both; text-align: center;"><br /></div><div><br /></div><span>Umbrellas are a symbol of protection in Hinduism, and Ma Durga is sometimes shown with a parasol. Buffy's award for being "Class Protector" as a parasol well fits, yet again, the contention that Buffy is a creative rendering of Devi (Goddess) Durga, Goddess Protector of the Universe !!</span></div><div><br /></div><div><div><span>"In Hinduism, the parasol is known by the Sanskrit word of 'chatra', and is a <span style="color: red;">traditional Indian symbol of both protection</span> and royalty. The parasol is part of a grouping of eight auspicious symbols that were traditionally used in ceremonies such as the coronation or investiture of a king." </span></div><div>From <a href="https://www.umbrellaworkshop.com/umbrellas/umbrellas-in-religious-ceremonies/#:~:text=In%20Hinduism%2C%20the%20parasol%20is,or%20investiture%20of%20a%20king.">Umbrellas in Religious Ceremonies | Umbrella Workshop</a> </div><div>(https://www.umbrellaworkshop.com/umbrellas/umbrellas-in-religious-ceremonies/#:~:text=In%20Hinduism%2C%20the%20parasol%20is,or%20investiture%20of%20a%20king.)</div><div><br /></div><span style="font-family: arial;"><br /></span></div><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgdEI4aC1WvAWWBwojBAHfHqNTL_ymOa6xFYGixwAYsn-0uZ1-x1q7QH6L2H9TSPxoBaqealnQx8yb4yBBzyJQ-XuavYprqcbZwDFMUIG0l_h6_P9QvG79NSXLUIac4zHwgk2v4kY5k_cCtTs0U8f5J6YQD_CBlsW91BYkP1R57OEOCofARhYIT6MPd/s752/4fda9b01217a9f794f50978d48aaf9c4.jpg" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="752" data-original-width="564" height="640" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgdEI4aC1WvAWWBwojBAHfHqNTL_ymOa6xFYGixwAYsn-0uZ1-x1q7QH6L2H9TSPxoBaqealnQx8yb4yBBzyJQ-XuavYprqcbZwDFMUIG0l_h6_P9QvG79NSXLUIac4zHwgk2v4kY5k_cCtTs0U8f5J6YQD_CBlsW91BYkP1R57OEOCofARhYIT6MPd/w480-h640/4fda9b01217a9f794f50978d48aaf9c4.jpg" width="480" /></a></div><div style="text-align: center;"><span style="color: red; font-size: x-large;">Jaya Devi Durga !!</span></div><div style="text-align: center;">Victory to Goddess Durga</div><div style="text-align: center;"><span style="font-size: large;"><br /></span></div><div style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiE_YWdj7HUV6BJuQV30MEJh8FLqO7Lcsd1CGdDfJOu6SaXqrdowDC15ytiwvHLQbysrP5IBvIaazw0dDce4ZxO44dS31nYkF7tY11TVxNJ8ZKz2q4RLhdnGhPrSfA8Y3qCMQqRj_q-ckcBYXa__SzMtbw6Cs8KbhxqMs8LSgifRxDUDLZ4oNxAWEob/s1440/Screenshot_20221219_202421.png" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="720" data-original-width="1440" height="200" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiE_YWdj7HUV6BJuQV30MEJh8FLqO7Lcsd1CGdDfJOu6SaXqrdowDC15ytiwvHLQbysrP5IBvIaazw0dDce4ZxO44dS31nYkF7tY11TVxNJ8ZKz2q4RLhdnGhPrSfA8Y3qCMQqRj_q-ckcBYXa__SzMtbw6Cs8KbhxqMs8LSgifRxDUDLZ4oNxAWEob/w400-h200/Screenshot_20221219_202421.png" width="400" /></a></div>Jeffrey Charles Archerhttp://www.blogger.com/profile/01838766714000350169noreply@blogger.com0tag:blogger.com,1999:blog-1547833004368962230.post-28882510433337909752020-03-05T18:38:00.000-07:002020-03-05T18:42:13.267-07:00The Cherokee Deities Kana'ti and Selu are Shiva and Parvati of Hinduism . . .I purchased a book when I was in Las Vegas a few months ago titled, <i>History, Myths, and Sacred Formulas of the Cherokees, </i>and quite immediately opened the book to chapter 4, The Myths, Cosmogonic Myths. After perusing the creation myth, I was immediately taken by the section 3, Kana'ti and Selu: The Origin of Game and Corn. I had already determined to my own satisfaction that Goddess Selu, the Cherokee Corn Goddess got her name from the Sanskrit word <i>selu</i>, which means "abundance." Anthropologically speaking, corn is synonymous with abundance. Kana'ti, the "Lucky Hunter God," seems likely to correspond to the Sanskrit word kSAnta, which means "of a hunter," among other things. Upon a second reading, I determined that the Cherokee myth about Kana'ti and Selu and their sons is in fact a retelling of certain Hindu myths about Shiva and Parvati and their sons.<br />
<br />
I had previously read of the murder of Selu by her own sons, who saw her manifesting corn by rubbing her belly else by similar means, and thus killed her for being a "witch." I didn't know of the story of the advent of one of the two sons from the waters of the river, however, until I started to peruse the aforementioned book.<br />
<br />
At first the Kana'ti and Selu had only one son. According to the account given, "The little boy used to play down by the river every day, and one morning the old people thought they heard laughing and talking in the bushes as though there were two children there. When the boy came home at night his parents asked him who had been playing with him all day. "He comes out of the water,"said the boy, "and he calls himself my elder brother. He says his mother was cruel to him and threw him into the river." Then they knew that the strange boy had sprung from the blood of the game which Selu had washed off at the river's edge."<br />
<br />
One of Great Goddess Parvati's Avatars is as Annapurna, who is Goddess of Food and Nourishment. Great God Shiva is depicted in Hindu myth as a skillful hunter who often disappears into the forest on hunting forays. According to Hindu myth, Shiva and Parvati's son Kartikeya, also known as Skanda, was born in a bed of reeds on the edge of the Ganges when Great God Shiva on one occasion spilled His seedinto the Ganges, where said wad floated into a bed of reeds, in one version of the myth of the birth of Kartikeya. In other versions, the Devas and Devis (Gods and Goddesses) conspire to bring Kartikeya into the world by delivering Shiva's seed into the flow of the Ganges. Kartikeya is the elder brother of Ganesha, the popular elephant-headed God of Hindu myth.<br />
<br />
Clearly, there seems to be more than coincidence involved in these two myths conveying such similar mythemes, telling such parallel stories. I have already drawn parallels between the as yet undecifered script of the Indus Valley Civilization of 1500-5000+ BCE and the petroglyphs and pictographs and architecture of pre-Columbian America, as well as noting many nigh if not precise cognates between Sanskrit and various Native American languages in previously published posts (see previous posts, "A Few Examples of Indus Valley Script and Hindu Gods Found in Native American Indian Rock Art" and "Maybe Columbus Found India After All: Traces of India Amongst American 'Indians'").<br />
<br />
The clear parallels between the myth of Kana'ti and Selu and there two sons and Shiva and Parvati and their sons Ganesha and Kartikeya further reifies my contention that Native American Indians are indeed, to some degree, the progeny of colonists from India and Southeast Asia, however many thousands of years ago. Native American Indians are indeed not entirely misnamed, as such.<br />
<br />
Namaste<br />
<br />
<br />Jeffrey Charles Archerhttp://www.blogger.com/profile/01838766714000350169noreply@blogger.com0tag:blogger.com,1999:blog-1547833004368962230.post-2858494921616859862019-08-26T16:33:00.000-06:002019-09-11T15:56:42.854-06:00Beyond "To Be or not to Be," Beyond Dualism, Beyond Duelism (Portions of a Chapter for An Upcoming Book)<div align="CENTER" style="margin-bottom: 0in; page-break-before: always;">
<span style="font-family: Times New Roman, serif; font-size: x-large;">Dualism and the Dark
Age</span></div>
<div style="margin-bottom: 0in;">
<span style="font-size: large;"><br />
</span></div>
<div style="margin-bottom: 0in;">
<span style="font-size: large;"><span style="font-family: Times New Roman, serif;">Dualism.
</span><span style="font-family: Times New Roman, serif;"><i>Dvaita</i></span><span style="font-family: Times New Roman, serif;">.
The bane of good souls and the people generally in the Kali Yuga.
“Us vs. Them,” “God vs. the Devil,” and divisions into binary
dualisms generally is the great cause of suffering in this Age. The
proclivity to create “the Enemy/enemies” else to manufacture a
“scapegoat” is the primary problem proffered humanity in this
Dark Age. </span>
</span></div>
<div style="margin-bottom: 0in;">
<span style="font-size: large;"><span style="font-family: Times New Roman, serif;"><br /></span></span></div>
<div style="margin-bottom: 0in;">
<span style="font-family: Times New Roman, serif; font-size: large;"> The
Jewish people created a succinct dualism by calling themselves “God's
chosen people,” more than implying that the rest of the world was
“not-chosen.” In Abraham's apparently complete break with his
ancestors' and their religion, and exemplified by the Hebrew people's
historic practice of killing every man, woman, child and animal
amongst their foes, the Hebrew construction of reality is very much
based on an absolute rejection of anyone “not-us.”</span></div>
<div style="margin-bottom: 0in;">
<span style="font-family: Times New Roman, serif; font-size: large;"><br /></span></div>
<div style="margin-bottom: 0in;">
<span style="font-size: large;"><span style="font-family: Times New Roman, serif;"> Christians
seperate themselves from God by their notion of the “sin nature,”
and from the rest of the world by the dichotomy of “the saved”
vs. “the lost,” this despite the fact that their own scriptures
tout that Jesus Himself is recorded as having said that He came to
save the Jews, not the Gentiles, not the rest of the world's people.
His supposed followers are the ones who decided that Jesus came to
save the whole world, AFTER Jesus had parted from their company. Not
unrelatedly, it seems many Christians (though not all, mind you) seem
to have more faith in the existence of evil and “the Devil” than
in the integrity and compassion of God, and in fact thus empower and
give license to veritable “evil” and to a great many injustices
by their animosity towards the rest of the world/non-Christians and
by narrowly prejudiced judgement of any perspective that disagrees
with their particular dogma. </span>
</span></div>
<div style="margin-bottom: 0in;">
<span style="font-size: large;"><span style="font-family: Times New Roman, serif;"><br /></span></span></div>
<div style="margin-bottom: 0in;">
<span style="font-size: large;"><span style="font-family: Times New Roman, serif;"> The
Muslims seperate themselves (and to some slight degree, the “people
of the book,” Jews and Christians) from “the infidels,” and
from all (including Jews and Christians) who do not accept “the
kalima,” the Muslim's all-important confession of faith in Allah
and Mohammed. Though the Hebrews eradicated their conquered foes,
and the Christians try to “save them,” the early Muslim conquests
only attempted to eradicate those who would not convert (other than
Jews and Christians) amongst those they conquered. Jewish or
Christian cities the Muslims had conquered who would not convert were
granted “</span><span style="font-family: Times New Roman, serif;"><i>djimi”
</i></span><span style="font-family: Times New Roman, serif;">status
and</span><span style="font-family: Times New Roman, serif;">
levied a one percent poll tax and granted self-rule. Regardless,
Islam is still based on a succinct dichotomy of “us vs. them,”
despite the less succinct separation they place between themselves
and the “people of the book.”</span></span></div>
<div style="margin-bottom: 0in;">
<span style="font-size: large;"><span style="font-family: Times New Roman, serif;"><br /></span></span></div>
<div style="margin-bottom: 0in;">
<span style="font-size: large;"><span style="font-family: Times New Roman, serif;"> The
Abrahamic religions are all three too much caught up in the fear or
pride based division/delusion of “us vs. them,” and are thus
blinded to the beautiful Oneness of God and all that truly Is, to the
reality that beyond the illusion of time and space humanity and all
beings and Being are </span><span style="font-family: Times New Roman, serif;"><i>Advaita</i></span><span style="font-family: Times New Roman, serif;">,
literally “not-second,” not in truth other than the First, the
Eternal, </span><span style="font-family: Times New Roman, serif;"><i>brahman</i></span><span style="font-family: Times New Roman, serif;">,
“God.” All else is illusion and delusion, forgetfulness of our
true Nature as </span><span style="font-family: Times New Roman, serif;">Divine</span><span style="font-family: Times New Roman, serif;">.
A Sikh saint once said, upon being chastened for pointing the bottom
of his feet towards the altar at a temple, “Where might I point the
soles of my feet where God is not?” </span>
</span></div>
<div style="margin-bottom: 0in;">
<span style="font-size: large;"><span style="font-family: Times New Roman, serif;"><br /></span></span></div>
<div style="margin-bottom: 0in;">
<span style="font-family: Times New Roman, serif; font-size: large;"> In
this last Age of a cycle of four Ages, the Kali Yuga, The “Dark
Age,” our most dumbed-down state, most forgetful of the intrinsic
Unity of All with the Divine (one's True Self), a base response to
trauma or suffering is to blame someone or something “other,”
forgetting that in truth there is no real “other,” and certainly
no “Other.” People in this age generally are rather prone to
creating quite terrible and nasty enemies for themselves out of
whatever “other” is available, and too often in the name of
“God.”</span></div>
<div style="margin-bottom: 0in;">
<span style="font-family: Times New Roman, serif; font-size: large;"><br /></span></div>
<div style="margin-bottom: 0in;">
<span style="font-family: Times New Roman, serif; font-size: large;"> The
easiest division to make cognitively is a bifurcation, to split
things into whatever “this vs. that” or “us vs. them” is at
hand, the which is nigh always an error, an error that in most cases
leads to much suffering and injustice. In this Age when we're at our
stupidest (compared to the last three Ages, so it is said) such easy
constructions as a simple binary offers are too often the choice of
people when facing conflict, rather than to consider the intricacy
and multiplicity of factors involved in any such scenario, process
or set of relationships, and the intrinsic connectedness if not unity
of all things.</span></div>
<div style="margin-bottom: 0in;">
<span style="font-family: Times New Roman, serif; font-size: large;"><br /></span></div>
<div style="margin-bottom: 0in;">
<span style="font-size: large;"><span style="font-family: Times New Roman, serif;"> Inclined
to think in binaries, most in this Dark Age cannot clearly discern
what the Isa Upanishad means by the assertion that “He who sees all
beings in his Self, and his Self in all beings, what fear does he
have?” At least a base symptom of the malady of the Kali Yuga is
the proclivity to blame someone else, to construct an “other” as
the enemy or scapegoat or as “the one/ones who need to change,”
rather than recognizing the supposed “other” as like you and even
another expression of the same Divine Self, another player in the
Grand Play of life on Earth on a like pilgrimage through the </span><span style="font-family: Times New Roman, serif;"><i>lila</i></span><span style="font-family: Times New Roman, serif;">
of eternity, and that what one has the certain power and right to
change is his or her own self in relation to the Divine that exists
both inside and out, and the right to change one's own life
practices.</span></span></div>
<div style="margin-bottom: 0in;">
<span style="font-size: large;"><span style="font-family: Times New Roman, serif;"><br /></span></span></div>
<div style="margin-bottom: 0in;">
<span style="font-size: large;"><span style="font-family: Times New Roman, serif;"> Now
mind you, I do recognize that in this presentation of the play of
these religious perspectives I am myself thus constructing a division
of us vs. them, “them” being the Abrahamic religious discourse as
opposed to “us” who can see the delusion of dualism. I suppose I
must clarify by noting that as I am refering to these various
religious groups I am speaking of the general discourse said groups
proffer in general terms, and do not mean to essentialize all
practitioners as fitting within those generalities. There are within
all peoples and among all groups of religious practitioners some
Self-aware individuals, and coversely some Hindus and Buddhists who
are prone to such “us vs. them” delusions, despite the very clear
precepts of both religions that teach otherwise, that both teach
</span><span style="font-family: Times New Roman, serif;"><i>ahimsa</i></span><span style="font-family: Times New Roman, serif;">
and </span><span style="font-family: Times New Roman, serif;"><i>satyagraha
</i></span><span style="font-family: Times New Roman, serif;">and
extreme restraint as the generally proper response to conflict with
supposed “others” presented us in the midst of this Grand
Illusion, the matrix of smoke and mirrors that is </span><span style="font-family: Times New Roman, serif;"><i>maya</i></span><span style="font-family: Times New Roman, serif;">.</span><span style="font-family: Times New Roman, serif;">
</span>
</span></div>
<div style="margin-bottom: 0in;">
<span style="font-size: large;"><span style="font-family: Times New Roman, serif;"><br /></span></span></div>
<div style="margin-bottom: 0in;">
<span style="font-size: large;"><span style="font-family: Times New Roman, serif;"> To
reify, I do not wish to imply that among the practitioners of the
“Abrahamic” faiths there none who are Self-Aware individuals, nor
that they should renounce their religions, nor that those religions
are in essence “bad” nor “evil.” I only mean that those
constructions are prone to dualistic renderings of conflicts and
interactions generally, whereas constructions that do not create such
stark and arbitrary separations between “us and them,” between
“God” and humanity, between Nature and civilization, do indeed
prove more harmonious and in concert with what really is. Reality is
in fact and by any reasonable scientific purview never truly a binary
function of off/on, us/them, self/not self, saved/lost, the
faithful/infidels, black/white, nor even of male/female, and such
integrous worldviews as do not promote such ignorant dualistic
thinking are more prone to fomenting peace and genuine prosperity,
both amongst their own and in the world generally. </span>
</span></div>
<div style="margin-bottom: 0in;">
<span style="font-size: large;"><span style="font-family: Times New Roman, serif;"><br /></span></span></div>
<div style="margin-bottom: 0in;">
<span style="font-size: large;"><span style="font-family: Times New Roman, serif;"> The
complexity and intricacy of reality and Being cannot ever quite be
fitted to within the base dichotomy of black and white, save perhaps
by </span><span style="font-family: Times New Roman, serif;"><i>tandava</i></span><span style="font-family: Times New Roman, serif;">.
The closest the teachings of </span><span style="font-family: Times New Roman, serif;"><i>sanAtana
dharma</i></span><span style="font-family: Times New Roman, serif;">
come to a black/white dichotomy in terms of cosmology is in the
Dance, the Tandava, of Shiva and Kali Ma, wherein an Effulgent
(though not necessarily “white”) Dude is dancing with The Black
Mama, the two always in motion and thus not ever quite merely two,
but existentially both Many and One; the Great Mama, Dark like the
depths of the Womb, conveying all the Sensuality and Beauty and
Potency of Feminine, of The Mother, and the Great Papa, Protector of
Souls and Animals and the Source of Light, together in constant
Motion conveying Devotion and Passion and Playfulness and indeed,
Desire, but never quite presenting merely Two, and never in truth
other than One.</span></span></div>
<div style="margin-bottom: 0in;">
<span style="font-size: large;"><span style="font-family: Times New Roman, serif;"><br /></span></span></div>
<div style="margin-bottom: 0in;">
<span style="font-size: large;"><span style="font-family: Times New Roman, serif;"> Indeed
as these various groups, faiths, peoples and lifeways have developed
to be such significant factors in this world at this or any time,
they are each certainly variously cast to play particular roles in
the </span><span style="font-family: Times New Roman, serif;"><i>lila</i></span><span style="font-family: Times New Roman, serif;">
of the Kali Yuga, or to be more specific, the Gauri Yuga of the Kali
Yuga, as these are Golden times compared to what awaits as the
dualistic, “us vs. them” darkness ensues as the rest of the Dark
Age continues after the Golden Age part, according to the teachings
of </span><span style="font-family: Times New Roman, serif;"><i>sanAtana
dharma</i></span><span style="font-family: Times New Roman, serif;">.
Indeed the Gods are at play, only they are not-not us. </span>
</span></div>
<div style="margin-bottom: 0in;">
<span style="font-size: large;"><span style="font-family: Times New Roman, serif;"><br /></span></span></div>
<div style="margin-bottom: 0in;">
<span style="font-size: large;"><span style="font-family: Times New Roman, serif;"> The
various religious constructions of this world, indeed all of the
variegated arrays of paradigms and peoples, can be seen as
strategically deployed to create means of transforming the
self-destructive impetuses of this Age of Ignorance, to distribute
the cognitive malaise and confusion of reality caused by the
dualistically debased state of human cognition in such ways as such
dimwittedness might cause the least sorrow and suffering. It is not
unlike a board game played with the planet as board, with the Players
being Devas and Devis and other orders of beings, and by the ancient
accounts of many traditions, extra-terrestrials from various star
systems that have been involved in many of the acts and scenes across
the Ages and Play cycles played out via humans and their tribes and
civilizations, nations and religions and philosophical disputations,
at least according to the ancient teachings of </span><span style="font-family: Times New Roman, serif;"><i>sanAtana
dharma</i></span><span style="font-family: Times New Roman, serif;">
and many other more recent if still ancient mythologies. And indeed
when seen true, the Play and Plays of life on earth is merely a game
God/True Self is playing with HerSelf/HimSelf in this Illusion born
of Desire</span><span style="font-family: Times New Roman, serif;">.
The arrangements and rearrangements of peoples designed to foment
peace and find good balance to the diversity of peoples and lifeways
can be discerned in the Grand Narrative if one shifts one's focus to
include the span of eternity, of forever, and to the entirity and
integrity of the show here and now, and not merely one's own or one's
own people's seeming separate story, but the whole show and all the
</span><span style="font-family: Times New Roman, serif;"><i>nata</i></span><span style="font-family: Times New Roman, serif;">
(actors, players/dancers) integrously dancing towards the perfect
bliss and synchronicity that is in truth all that Exists.</span></span></div>
<div style="margin-bottom: 0in;">
<span style="font-size: large;"><span style="font-family: Times New Roman, serif;"><br /></span></span></div>
<div style="margin-bottom: 0in;">
<span style="font-size: large;"><span style="font-family: Times New Roman, serif;"> One
clear example of the above theory, of the Gods engineering the
development of human civilization, would be the aforementioned
movement of King Bali's Kingdom to across the Pacific at the firm
request of Vaman (Dwarf Avatar of Vishnu), who granted the
“Underworld” to Bali that Lord Indra could reign unhindered
across the Eurasian and African landmasses, i.e., not unlikely to
prevent war between the two powerful kings, as well as certainly to
fulfill so many subtle intentions of the script of the Grand </span><span style="font-family: Times New Roman, serif;"><i>lila</i></span><span style="font-family: Times New Roman, serif;">
at play in the Gauri Yuga of the Kali Yuga</span><span style="font-family: Times New Roman, serif;">.
Traces of Lord Indra's rulership are to be found in the figurations
of very analagous gods like Zeus, Thor, Jupiter, Perun, Marduk, etc.,
and likely various gods in the African pantheons, and traces of
Bali's kingdom in Patala well enough evinced by the Saksaywaman
Temple, clearly built to honor Deva (God) Vaman (Vishnu's fifth
Avatar of Ten), and many other linguistic and cultural clues.</span></span></div>
<div style="margin-bottom: 0in;">
<span style="font-size: large;"><span style="font-family: Times New Roman, serif;"><br /></span></span></div>
<div style="margin-bottom: 0in;">
<span style="font-size: large;"><span style="font-family: Times New Roman, serif;"> We
are the playthings of the Gods and We are the Gods—if forgetful
ones, mind you, or at least so it seems to me. And more importantly,
we are God. Not our individual selves/</span><span style="font-family: Times New Roman, serif;"><i>jiva</i></span><span style="font-family: Times New Roman, serif;">/souls/egos
else ids, mind you, caught up in karma (action) and desire as nigh
all are to whatever degree, but our True Self, the Eternal One that
resides in and outside each and every, that resides in everyone's
heart, about the size of your thumb, the Upanishads do tout. </span><span style="font-family: Times New Roman, serif;"><i>sat
cit Ananda</i></span><span style="font-family: Times New Roman, serif;">,
“righteous mind bliss” as what is Natural and is Nature. “Sin
Nature” as what is Natural is a terrible lie, a copout, a crutch to
enable or attempt to justify people doing wrongs. </span>
</span></div>
<div style="margin-bottom: 0in;">
<span style="font-size: large;"><span style="font-family: Times New Roman, serif;"><br /></span></span></div>
<div style="margin-bottom: 0in;">
<span style="font-family: Times New Roman, serif; font-size: large;"> In
these dimwitted days of the Kali Yuga, many ifn't most are prone to
miss the beautiful complexity and multifaceted nature of what is
real, and instead are sadly prone to lump things into stupid binaries
and thus to heap sufferings and sorrows upon themselves and others.
It's easy to make a scapegoat, but such never truly serves the
abiding good of the people.</span></div>
<div style="margin-bottom: 0in;">
<span style="font-family: Times New Roman, serif; font-size: large;"><br /></span></div>
<div style="margin-bottom: 0in;">
<span style="font-size: large;"><span style="font-family: Times New Roman, serif;"> My
wish for the Abrahamic religions, and any crew inclined towards
binary stupidity in an Age beset by said malady, is that they become
respectfully aware of the many respective roles to be filled in this
Age-long play that has scarce begun, and become duly aware that
though some of their own presumptions and dogmas are wrong and
mistaken, as are some of those of other peoples and religions, all do
fit in the Divine Play at hand, and all peoples and their lifeways
and religions do contain the seed of righteousness, of the
Compassionate and Eternal Divine. Truly, diversity is vital to life
lived, and everyone's own place and conditions of birth and the
practices of their people do somehow fit into the Grand Play
integrously and do provide possible pathways to Divine bliss, as it
is with all peoples and good practice and well kept tellings of the
ancient and abiding Story and Stories. </span>
</span></div>
<div style="margin-bottom: 0in;">
<span style="font-size: large;"><span style="font-family: Times New Roman, serif;"><br /></span></span></div>
<div style="margin-bottom: 0in;">
<span style="font-size: large;"><span style="font-family: Times New Roman, serif;"> Requisite
for a well developed play are variously arrayed characters and
groups, factions and factors well woven together, preferably in such
concert as to compliment rather than to compete or to dealve into
suffering-filled conflicts. If one can learn to see the Divine in
and through the whole show, and that when seen true, other peoples
and their Gods are true too, all Players in a Game that includes all
people and peoples and times; if one can accept that the Truly
Divine, Compassionate and Great, in whatever variegated forms
sometimes certainly maintains Presence(s) by many names and amongst
various peoples, and even amongst the fold of your “enemies,”
beyond the “us/them,” then, Religion can be true. </span>
</span></div>
<div style="margin-bottom: 0in;">
<span style="font-size: large;"><br />
</span></div>
<div align="CENTER" style="margin-bottom: 0in;">
<span style="font-size: large;"><span style="font-family: Times New Roman, serif;"><i><b>Ekam
sat vipra bahudha vadanti</b></i></span><span style="font-family: Times New Roman, serif;">
</span>
</span></div>
<div align="CENTER" style="margin-bottom: 0in;">
<span style="font-size: large;"><span style="font-family: Times New Roman, serif;"><b>The
Truth is One, the Sages speak of it variously</b></span><span style="font-family: Times New Roman, serif;">.</span></span></div>
<br />
<div align="CENTER" style="line-height: 100%; margin-bottom: 0in;">
<br />
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<div style="margin-bottom: 0in;">
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<div style="margin-bottom: 0in;">
<br /></div>
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Jeffrey Charles Archerhttp://www.blogger.com/profile/01838766714000350169noreply@blogger.com1tag:blogger.com,1999:blog-1547833004368962230.post-60940306926373612952019-07-29T16:16:00.000-06:002020-02-26T19:11:26.979-07:00A Few Examples of Indus Valley Script and Hindu Gods Found in Native American Indian Rock ArtSo I was drawn to an article that touted Chinese bone script had been found in petroglyphs in North America, and I immediately considered that there might likewise be Indus Valley script to be found among the many paintings and etchings rendered by Native American Indians. I had been sometimes seeking Devanagari script among the many figures and forms artistically inscribed upon so many caves and cliffs and random rock outcroppings in the Americas, which would make little sense as said script is sacred in the traditions of sanAtana dharma and was only used in a priestly religious context, as likewise the intoning of Sanskrit mantras was reserved for the brahmin (priestly) caste. The kshatriya caste, and others, would have used a different script in their records and communiques, and the obvious candidate to seek to indicate an Indian colonial presence in the Americas is Indus script, recorded from the finds at Harappa and other sites in the Indus Valley and dating from around 4,000 years ago to over 6,000 years ago (or much older).<br />
<br />
The Vishnu Purana tells that Vishnu as Vamana (dwarf or kid Avatar) asked King Bali to cede his lands in Asia, Africa and Europe to Indra (also known as Zeus, Jupiter and Thor, etc.), and to move his kingdom to Patala, the "Underworld." The Egyptians also knew the Americas as "the Underworld" or "the West," and as indicated by the discovery of "the cocaine mummies" whose bodies showed traces of both tobacco and cocaine, substances not known to be grow either naturally nor by cultivation in northern Africa and purportedly only known to the Americas previous to European colonization, indicating overseas trade between Egypt and "the Underworld/the West."<br />
<br />
Inca temple Saksaywaman corresponds rather obviously to the Sanskrit "<i>sakshat vaman," </i>which translates to "in the presence of Vaman," the Avatar of Vishnu who asked King Mahabali to move to Patala/ "America." "Saksay or Saqsay is a Quechua word meaning, `to be full’, and Waman is the Hawk (or person travelling on Hawk)."(<a href="https://www.booksfact.com/religions/machu-picchu-saksaywaman-vamana-temples-cusco-peru.html">https://www.booksfact.com/religions/machu-picchu-saksaywaman-vamana-temples-cusco-peru.html</a>). Vishnu's vehicle is Garuda, an eagle/raptor, quite clearly indicating that Saksaywaman is a Vishnu Temple.<br />
<br />
I've noted the above to introduce the purport of this treatise, which is that much of the script inscribed as petroglyphs in North America is of a nigh universal script that was most succinctly recorded in the Indus Valley and has become known as the undecipherable Indus script. My contention is that colonists from Indus Valley civilization came to the Americas on multiple occasions over the past several thousand years (as did people from many civilizations), and the traces of this can be found in petroglyphs bearing clear similarity to Indus script, as in the many cognates and nigh cognates between Native American Indian languages and Sanskrit, and via other clues that tell that Native American Indians were indeed to some degree the progeny of colonists from Asia and the same civilization that has become known as "Indus Valley Civilization."<br />
<br />
It has been noted by some theorists that the script found on Easter Island, Rongorongo, shares many symbols with Indus script, indicating that peoples connected to Indus civilization made it at least so far as half-way to Patala/the Americas. If indeed King Bali's people crossed the Pacific, and were using Indus script as their means of written communication, then such should indeed be found among the many petroglyphs of the Americas. The following are a number of the most obvious or likely matches among the North American petroglyphs I found depicted across the internet. It is my assumption that there was in fact a globally recognized script used on every continent (if not yet discovered in Antarctica), and that at least some portion of these symbols were universally recognized. Among the more significant portion of the influence in regard to American petroglyph script was due to colonists from Asia connected to Indus Civilization. Certainly runes and not unlikely early Chinese script, as well as other symbols from explorers, colonists and merchants from around the world over milennia are to be found amongst the variegated inscriptions and cave paintings of the ancient Americas. I would argue that a primary source of the script used in at least Native American Indian petroglyphs and rock art is directly derived from the Indus script, as the result of multiple waves of colonization across the ocean from Indus Civilization and related peoples.<br />
<br />
Unless otherwise indicated, the Indus script is represented by the black and white print figures.<br />
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Indus script symbol to the left of petroglyphs.</div>
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Indus seal script above to the left.</div>
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Indus script swastikas on top depicting both left and right hand swastikas.</div>
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The above shows (clockwise from bottom right: Pasupati, Protector of Animals and Souls, on Indus Valley Seal; the Gundestrup Cauldron found in Denmark; Native American Indian petroglyph in the Western United States, and Indus Valley symbol depicting an archer. </div>
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Three-headed petroglyph and murti of Trimurti ("Trinity") Brahma, Vishnu and Shiva.</div>
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Above is Kartikeya upon His Vehicle, a peacock, and to right a similar petroglyph in North America. Read more about the journey of Kartikeya as He was racing His Brother Ganesha around the world, and the traces Kartikeya left in His wake across Africa, Europe, the Americas and Polynesia:</div>
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<a href="https://karma-dharma-bhutadaya.blogspot.com/2017/03/ganesha-and-kartikeyas-big-race-initial.html" target="_blank">Ganesh and Kartikeya's Big Race</a></div>
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...and yet more indications that Native American Indians were (to some degree) descendants of colonists from India:</div>
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<a href="https://karma-dharma-bhutadaya.blogspot.com/2010/12/maybe-columbus-found-india-after-all.html" target="_blank">Maybe Columbus Found India After All . . .</a></div>
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Draw your own conclusions from the above correlations, and check back as more Indus script and American petroglyph matches are on the way . . .<br />
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The Horned God Depicted in numerous North American Petroglyphs, on the Gundestrup Cauldron found in Denmark, and on the Pasupati Indus Valley Seal.<br />
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Jeffrey Charles Archerhttp://www.blogger.com/profile/01838766714000350169noreply@blogger.com4tag:blogger.com,1999:blog-1547833004368962230.post-46430147713711825352019-01-10T18:59:00.004-07:002022-11-20T12:59:26.175-07:00“God” is Really the Lord of Hell and “the Devil” is Really God . . .?<div dir="ltr">
To simply state the gist of my theory, the Hebrews were Hindus, or at least Abraham and his forefathers were before his tribe went west to Palestine (a theory many espouse outside of the official Western religio-historical establishment), and their god “Yahweh” bears much resemblance to and is likely derived from Deva Yama, the Hindu Lord of Death and Hell. The Judeo-Christian “Devil,” in terms of the origins of said figure, similarly bears more than mythological resemblance to the God of Abraham's forefathers, Shiva (known as the Horned God to pre-Christian Europe), and possibly to Shiva's Consort, Devi Lalitha (Goddess Lalitha).<br />
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Below is the Indus Valley Seal showing Pasupati Shiva, and the Gundestrup Cauldron found in Denmark depicting the Horned God that European Christendom turned into "the Devil."<br />
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In other words, over the course of the development of the Abrahamic religions, Yama, the Hindu Lord of Death and Hell, was rendered as “God” (Hebrew Yahweh), and the figure who was formerly “God” (Sanskrit Brahman), i.e., to Abraham's forefathers, became figured as “the Devil” by the renderings of Judeo-Christian mythology. Related to these conjectures, it seems the Hebrew rite of circumcision is similarly derived from a Hindu incest taboo rite.<br />
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I'll begin by noting something that bothered me from my days as a Southern Baptist minister and perhaps before. Back in the day before I realized myself a yogi, whilst an undergraduate student at Oklahoma Baptist University and pastor at the First Baptist Church of Connerville, Oklahoma, or perhaps before (I resigned and later renounced all trappings of my ministry and moved to Chicago for grad school at the U of C after finishing my undergraduate degree), I made note of a rather confusing idiosyncrasy regarding the Judeo-Christian concepts of Heaven and Hell.<br />
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According to Jewish tradition, the destination of righteous Jews after they die is a place called “the Bosom of Abraham” or “Sheol” (New Testament, Luke 10:22). Sheol is described as “down,” as in underground (Old Testament/Torah, Genesis 37:35). The Hebrew word Sheol is generally translated to the Greek word “Hades” in the Septuagint (Greek translation of the Old Testament), and that Greek term generally translates to the English “Hell,” if you didn't know!! This troubled me a bit, but I brushed it aside, assuming some theological explanation was surely expounded in some doctrinal statement somewhere.<br />
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One other clue I was granted in those days that something was amiss in the orthodox Judeo-Christian narrative was a statement made by a rather stodgy religion professor at OBU after a lecture about Abraham and his crew moving west from “Ur of the Chaldese” to Palestine (Ur has been determined to be in close proximity to else a part of Indus Valley Civilization, identified by most archaeologists as having existed in far southeastern Iraq). At the end of this lecture, Dr. Dawson said with rather a scowl:</div>
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“Now there may be those who tell you that Abraham is somehow connected to the Hindu god Brahma . . . but we know better than that, now don't we!” he said in a passively-aggressively threatening manner, almost certainly a warning to those wishing for a career with the church, if a clue to those real seekers of truth (whether intended as such or no).<br />
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<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhDaNHC3MC5N0PtDq3H43Jrvp67l8RAz7bgvrrSiqSlxOhQoR09TBhPN0Zr1cDQRpmf24PawdKitBHVt7NTiXtcxxTB8CC7bUT1UvsDmYz9c8rw6NgaW4GLCGc_YzkW3eHXKgaV_PgsoVM/s1600/Ram+and+Hanuman.jpg" style="clear: right; float: right; margin-bottom: 1em; margin-left: 1em;"><img border="0" data-original-height="207" data-original-width="245" height="268" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhDaNHC3MC5N0PtDq3H43Jrvp67l8RAz7bgvrrSiqSlxOhQoR09TBhPN0Zr1cDQRpmf24PawdKitBHVt7NTiXtcxxTB8CC7bUT1UvsDmYz9c8rw6NgaW4GLCGc_YzkW3eHXKgaV_PgsoVM/s320/Ram+and+Hanuman.jpg" width="320" /></a><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEh3b-KcJSNqTn_X68hvgV29Gj1QoIb4VNeG-DegEoje3Y0uMtSAVj-yrujR856WbOvOATvo2cXI_yEzEk51jHLNB2XGjBWYPPaOUwOc9JAHQg2HxLtDZP8d0V21TSF5HMKNNqiMg7ACg6k/s1600/11072323_881266058607844_5498549039276984011_n.jpg" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="800" data-original-width="600" height="320" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEh3b-KcJSNqTn_X68hvgV29Gj1QoIb4VNeG-DegEoje3Y0uMtSAVj-yrujR856WbOvOATvo2cXI_yEzEk51jHLNB2XGjBWYPPaOUwOc9JAHQg2HxLtDZP8d0V21TSF5HMKNNqiMg7ACg6k/s320/11072323_881266058607844_5498549039276984011_n.jpg" width="240" /></a></div>
(A seeming Hindu temple discovered in Silemania, Iraq near Ur. Depicted above is a murti depicting Hanuman bowing to Lord Rama)<br />
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I later explored that strand of the historical narrative to conclude that indeed, papa Abraham was a “Hindu” (if not a term coined until three thousand years later) before he went apostate and left the homeland and faith of his fathers. Voltaire (1694-1778) posited that Abraham and his crew were a tribe of traveling Brahmin priests (Godfrey Higgins, Anacalypsis, 1833, Vol. I, p. 405). Abraham, Sarah and Hagar (Abraham's wife and her handmaiden, according to the Hebrew tradition) indubitably sound like Brahma, Saraswati (Brahma's Consort) and Ghaggar (the name of a tributary river to the Saraswati River), too much to be mere coincidence considering where Abraham and his tribe are touted by the Old Testament to have originated. I would thus further posited that the three Abrahamic religions, Judaism, Christianity and Islam, are respectively very much patterned after else somehow a discursive response to the Hindu Trimurti, Brahma, Vishnu (Krishna) and Shiva, the names of God as Creator, Maintainer and Destroyer according to Hinduism, and thus the three primary Personalities of God according to the religion of Abraham's forefathers.<br />
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Abraham received his name from his god “Yahweh” (a name purportedly revealed to Moses five to seven hundred years later, though extant throughout the Old Testament) when he and his tribe left the land of his ancestors (Genesis 17:5). Abraham also sounds rather quite like Abrahman, a Sanskrit term meaning essentially “no-God.” Abrahman is a primary tenet of most forms of Buddhism, thus Hindus often refer to Buddhists as “atheists.” According to sanAtana dharma (roughly translated as “keepin' it together forever,” in recent times known as “Hinduism”), if one is not devoted to a legitimate guru or form or expression of the Divine (brahman) then Yama, the Lord of Death and Hell, is one's Guru and guide in your pathway back to God.<br />
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One of the Hindu myths that tells why the Creator, Brahma, is not much worshiped in India is that early in the process of creation, Brahma (Himself a created Being, created to create) created this hot mama all Weird Science style, then He began to lust after her. According to some tellings, Brahma grew a fifth head to continue to lust after this beautiful maiden when she sought to evade His gaze. Shiva then comes along and informs Brahma that as He had directly created this mama, she is thus Brahma's daughter, and not someone He ought lust after. Shiva then severs Brahma's fifth head with His fingernail—thus, it must have been a small head which Shiva did cut off of Brahma, i.e., a circumcision (Asceticism and Eroticism in the Mythology of Siva, Wendy Doniger O'Flaherty, London, New York: Oxford University Press, 1973, pp. 123-127).<br />
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If Brahma, His Consort Saraswati and Ghaggar (a river tributary to the Saraswati) are indeed connected to Abraham, Sarah and Hagar of the Abrahamic traditions (Judaism, Christianity and Islam), as many have contended, then it is not a far stretch to assume that there is a connection in terms of the Hebrew rite of circumcision and the Hindu myth about Brahma losing His fifth head. To follow this line of reasoning, in it's origin the Hebrew rite of circumcision was an incest taboo rite! And indeed, it seems likely along those same strands of the mythological narrative and reasoning that Yahweh was in fact Yama, as would prescribed by the faith of Abraham's fathers for one who had left the religion of Brahman.<br />
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Essentially, Yahweh, worshiped by Jews and Christians as “God,” is actually the being Abraham's forefathers knew as the Lord of Hell!! And then what did the Abrahamic project do next along those lines of reasoning but to render the figure who was God into “the Devil” in their myth-making.<br />
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It has been noted by scholars and indeed by popular culture that the figure of “the Devil” was largely a bastardization of the Horned God (see R. Lowe Thompson, The History of the Devil - The Horned God of the West - Magic and Worship, London: K. Paul, Trench, Trubner, 1929), who was worshiped across Europe and parts of Asia as Cernunnos, and was and is known in India as Pasupati, the Protector of Animals and Souls, an ancient horned Avatar of Shiva found on the Indus Valley seal (5,000+ years old). Deva is Sanskrit for “God” and Devi is Sanskrit for “Goddess,” and the term “devil” seems to have origins in Persia, quite near where many worshiped Deva and Devi, via the Avestan language (early Iranian used in Zoroastrian scripture) term daeva, which means “wrong gods,” or “gods who are not to be worshiped” (Wikipedia, “Daeva”).<br />
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According to sanAtana dharma/“Hinduism,” the Goddess Mother of the Universe is known as Devi Lalitha, and is Herself as much brahman (“God”) as are Shiva and Vishnu. Lalitha is overtly bastardized as “Lilith” in the Hebrew and Christian traditions, which say she was a woman who was supposed to be Adam's wife but who would not submit to him as greater, and who was thus exiled to the desert to copulate with and give birth to thousands of demons each day (reference).<br />
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So to recap, I am essentially theorizing that: the Jewish and Christian God Yahweh is actually a refiguring of Yama, the Lord of Hell according to the religion of Abraham's forefathers; the Judeo-Christian “Devil” is actually a bastardization or inversion of the God that much if of the ancient world (and indeed Abraham's tribe) worshiped before Abraham and his crew left the proximity of India and the religion of sanAtana dharma (“Hinduism”) circa 1900 BCE; and modern circumcision originated from an archaic incest taboo rite!! Rather mind-boggling if not paradigm shattering concepts to wrap your mind around, no?! </div>
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A description of Lord Yama that sounds rather like the "Judgement Seat" of "God" the Christians talk about, no?:</div>
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He is the god of departed spirits and judge of the dead. A soul when it quits its mortal form repairs to his abode in the lower regions; there the recorder, Chitragupta, reads out his account from the great register called Agrasandhani, and a just sentence follows, when the soul either ascends to the abodes of the Pitris (Manes) [ancestors], or is sent to one of the twenty-one hells according to its guilt, or it is born again on earth in another form. (http://www.mythfolklore.net/india/encyclopedia/yama.htm)</h3>
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I am supposing the "Heaven" Christians refer to is the <i>Pitr </i>realm, for there indeed one gets to be with one's righteous ancestors. p<i>itR </i>is certainly root to the English word "father."</div><div dir="ltr"><br /></div><div dir="ltr" style="text-align: center;">A MORE DETAILED AND FURTHER RESEARCHED EXAMINATION OF THIS QUESTION WILL SOON BE IN PRINT AND AVAILABLE AS AN EBOOK AS</div><div dir="ltr"><br /></div><div dir="ltr" style="text-align: center;"><span style="color: #800180; font-size: large;"><i>To Be or Not To Be: brahman or Abrahman </i></span></div><div dir="ltr"><div style="text-align: center;"><i style="color: #800180; font-size: x-large;">The World Turned Upside-Down</i></div>
<div style="text-align: center;"><br /></div><div style="text-align: center;"><span style="font-size: medium;">AVAILABLE SOON. FOR UPDATES, SEE THE FACEBOOK PAGE: </span></div><div style="text-align: center;"><span style="font-size: medium;"><br /></span></div><div style="text-align: center;"><a href="https://www.facebook.com/WorldTurnedUpsideDown/">(1) To Be or Not To Be: Brahman or Abrahman | Facebook</a></div><div style="text-align: center;"><br /></div>
Next diatribe of madman religio-historical theorization, whether published here or elsewhere: Jesus was originally born as the Son of Shiva and Vishnu (that one time Vishnu/Krishna manifest as a sexy Goddess named Mohini) who is named Ayyappa and is also known as Shasta, the Protector of Created Beings . . .<br />
<a href="http://karma-dharma-bhutadaya.blogspot.com/2017/05/the-true-identity-of-jesus-revealed.html">http://karma-dharma-bhutadaya.blogspot.com/2017/05/the-true-identity-of-jesus-revealed.html</a><br />
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Jeffrey Charles Archer is a grad-school dropout, vagabond wandered, dilettante of a sadhu, and author of one published travel narrative, Memories and Musings of a Post-Postmodern Nomadic Mystic Madman. </div>
Jeffrey Charles Archerhttp://www.blogger.com/profile/01838766714000350169noreply@blogger.com12tag:blogger.com,1999:blog-1547833004368962230.post-16053552835955138792018-12-06T14:52:00.000-07:002018-12-14T15:05:29.212-07:00Goddesses of Stage and Screen and of the Universe<span style="font-family: "times" , "times new roman" , serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><br /></span>
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<span style="font-family: "new times roman";"><span style="font-family: "times" , "times new roman" , serif; font-size: medium;">Goddesses
of Stage and Screen and of the Universe</span></span></div>
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<span style="font-family: "times" , "times new roman" , serif;">Chapter from upcoming sequel to Memories and Musings of a</span></div>
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<span style="font-family: "times" , "times new roman" , serif;">Post-Postmodern Nomadic Mystic Madman</span></div>
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<span style="font-family: "new times roman";">I
met Fran fairly soon after I returned to Laramie from my time on the
Hudson. A lissome and lovely blond, Fran was often observed baring a
piercing inquisitive gaze, head and neck bent slightly to the fore as
if she were leaning forward to gain a slightly closer look at
whomever or whatever she happened to be assessing. Fran seemed
always poised to proffer some acerbic commentary, but never quite
came across as anywhere near so venomous as her somewhat serpent-like
form and intense gaze might seem to indicate, and in fact proved to
be rather sweet. Fran was/is in a Laramie/Ft. Collins based punk
rock band, Sunnydale High, a<i> Buffy the Vampire Slayer </i><span style="font-style: normal;">themed
punk rock band</span>. </span>
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<span style="font-family: "new times roman";"> Sunnydale
High played a show one evening in the summer of 2016 at The Great
Untamed, Laramie's best and only mead bar. I went to the show and
enjoyed the song, Fran on the keyboard and vocals and some other
dudes I didn't know on drums, guitars and vocals. </span>
</div>
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<span style="font-family: "new times roman";"><br /></span></div>
<div align="JUSTIFY" style="margin-bottom: 0in;">
<span style="font-family: "new times roman";"> The
Great Untamed is not a particularly grand venue, just a simple and
cozy meadery on 3<sup>rd</sup> Street in Laradise, with a bar with a
well stocked shelf of chocolate, marsh rosemary, heather, basil-mint,
basswood show, bochet, ginger, cranberry and cardamom mead, amongst
the selections. Scott is the proprietor, one of a number of well
loved Scotts that have owned cool storefronts in downtown
Laramie over the years. Another Scott has run Laramie's longest
standing head-shop and hippy mercantile, Terrapin Station, for
decades, and another Scott just recently retired to his hacienda in
Mexico after having been proprietor of Laramie's best retailer for
custom-made mountain gear and sometimes absurd yet fun and useful
bric a brac, Atmosphere Mountainworks.</span></div>
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<span style="font-family: "new times roman";"><br /></span></div>
<div align="JUSTIFY" style="margin-bottom: 0in;">
<span style="font-family: "new times roman";"> I
sat on the floor towards the back of the first room, my back to the
bar, and as a conspicuously single man I was admittedly perusing the
audience at least as much as I was attending to the music, noting and
perhaps catching the eye of some of the conspicuously single women
present. One particular woman who was standing in the broad passage
between the two rooms and across from me piqued my curiosity, as she
was likely the only person in the room who I had never seen before,
save for some of the band members. She was quite attractive and fairly tall, had long
brown hair she wore in a pony tail, and appeared to be at the show
alone. As the show ended said woman approached the band and seemed
to know them, or at least seemed an over-attendant groupie. <i>Of
course, she would be girlfriend to someone in the band</i><i>! </i><span style="font-style: normal;">I
thought.</span></span></div>
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<span style="font-family: "new times roman";"><br /></span></div>
<div align="JUSTIFY" style="font-style: normal; margin-bottom: 0in;">
<span style="font-family: "new times roman";"> I
went home to my studio apartment and as per my habit turned on my
laptop and started a video to entertain myself before going to sleep.
As I had just been to see a Buffy the Vampire Slayer theme band, I
of course played an episode of Buffy the Vampire Slayer, as I had the
whole series downloaded. I chose an episode from season 5. As I
viewed the video, it suddenly occurred to me that the woman I had
seen at the Sunnydale High show earlier in the evening was “Dawn,”
played by Michelle Trachtenburg, introduced in season 5 as Buffy's
younger sister. Like most of my celebrity encounters, it was only
later (often while watching television shows or a movie) that I was
conveyed to the realization that I had encountered one of the stars
of the show “in real life.” </span>
</div>
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<span style="font-family: "new times roman";"><span style="font-style: normal;"><br /></span></span></div>
<div align="JUSTIFY" style="margin-bottom: 0in;">
<span style="font-family: "new times roman";"><span style="font-style: normal;"> Dawn's
character figures rather like Lalitha in Hindu mythology, by my
reading anyhow. Dawn is manifest into human form by the chanting of
three monks sitting in a circle and facing each other. According to
one myth, Devi Lalitha is manifest when Shiva, Vishnu and Brahma all
focus their respective third eyes together to allow Her to manifest
from formlessness to physical incarnation. Devi Lalitha is the
Goddess of Divine Play, and is Maha (Great) Shakti, the most
transcendent expression of Shakti or Ma Durga, the Most Powerful
Goddess of them all. Buffy very much thus fits the archetype of
Durga, I might also note. Buffy says of Dawn,</span><span style="color: black;"><span style="font-style: normal;">
</span></span></span>
</div>
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<br /></div>
<div align="JUSTIFY" style="margin-bottom: 0in;">
<span style="font-family: "new times roman";"><span style="color: black;"><span style="font-style: normal;"> “</span></span><span style="color: black;"><span style="font-size: small;"><span style="font-style: normal;"><span style="font-weight: normal;">No.
She's more than that. She's me. The monks made her out of me. I hold
her ... and I feel closer to her than ... (looks down, sighs) It's
not just the memories they built. It's physical. Dawn ... is a part
of me.”</span></span></span></span></span></div>
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<br /></div>
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<span style="color: black;"><span style="font-family: "new times roman";"><span style="font-family: "times" , "times new roman" , serif; font-size: small;"> The
next day was Kirtan at Blossom Yoga, which is owned by my friend
Miguel, one of the stars of the world-renowned punk band Teenage
Bottlerocket. I slid my boots off in the hall and slipped in about
five minutes after the chanting had begun. As I placed a cushion
under my butt at the end of one semi-circular row of kirtan singers,
I noticed that the woman I had determined was Michelle Trachtenburg
was sitting right next to me to my right. She glanced at me only
briefly and continued chanting “Hare Krishna” or “AUM Namah
Shivaya” or a Goddess chant or some such Sanskrit mantra. I
pulled out my phone to record the chanting, as I had tried to do at a
previous meeting of Laramie Kirtan, but immediately considered that
Miss Trachtenburg might think me trying to get a photo of her and so
slid my phone back into my pocket else set it on the floor. After
the last mantra was intoned and Ron, the kirtan leader, started to
recite the Hanuman Chalisa, I went out to sit in the hall and put on
my boots. I was intending to try to talk to miss Trachtenburg when
she came out of the yoga studio hall, looking up toward the door and
waiting somewhat anxiously for her to emerge through the open door.
As I tied one set of laces, she walked rather briskly out of the door
and past me and very swiftly made her way out the front door before I
could finish putting on my boots and endeavor to inoffensively and
respectfully approach her, to ask her if she enjoyed the kirtan or
something. </span></span></span>
</div>
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<span style="font-family: "new times roman";"><span style="color: black;"><span style="font-size: small;"><span style="font-style: normal;"><span style="font-weight: normal;"><br /></span></span></span></span></span></div>
<div align="JUSTIFY" style="margin-bottom: 0in;">
<span style="font-family: "new times roman";"><span style="color: black;"><span style="font-size: small;"><span style="font-style: normal;"><span style="font-weight: normal;"> Ever
since I started to watch the Buffy the Vampire Slayer</span></span></span></span>
series, sometime around 2008 or so, I noticed startling coincidences
between the show and various Hindu mythological figures. Whether by
Joss Whedon's conscious intent or no, any number of parallels seem
clear enough, and there is enough reason to assume some of the
parallels were indeed intended. In the dream sequence that
introduces the first episode after the credits, visions of tombs and
crypts are followed by a sequence showing a Shiva Nataraja <i>murti</i>
(sacred statue). The same <i>murti</i> sits in a prominent place in
Giles's (Buffy's supervisor or “Watcher”) office in at least one
other episode. To my eye, the whole of the series did seem to very
well if somewhat subtly archetypally present at least some semblance
of Goddess Ma Durga, if she were a high school cheerleader. Both the
first “replacement Slayer” and the later introduced “First
Slayer” are, in said guise, clear multiforms of Kali Ma, “Black
Mama” to put it in the vernacular.</span></div>
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<span style="font-family: "new times roman";"><br /></span></div>
<div align="JUSTIFY" style="margin-bottom: 0in;">
<span style="font-family: "new times roman";"> Several
months later Sunnydale High held an EP release show at 8 Bytes Game
Cafe, just a few storefronts down from The Great Untamed. 8 Bytes
was crowded, as fans of the band and of the TV series filled both the
bar and the room with the stage, and the video game and pinball room
in the back, too. I was very much expecting to see someone from the
cast of the series, and danced near the back of the crowd to look
over the scene, admittedly scanning the audience for Sarah Michelle
Gellar or James Marsters (“Spike”) to appear amidst the throng.
I soon enough noticed an attractive not quite middle age woman with
dark blond hair dancing just a few feet to my left, and determined
that if anyone I had noticed in the audience might be a BTVS cast
member, it would be said woman. “Tara!” I thought to myself.</span></div>
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<span style="font-family: "new times roman";"><br /></span></div>
<div align="JUSTIFY" style="margin-bottom: 0in;">
<span style="font-family: "new times roman";"> She
seemed to notice me or my moves, glancing my way with a slight smile
granted as I turned my head to look her way, perhaps briefly making
eye contact with me and getting down to the beats and the groove and
at times even slightly brushing against me as she swung her arms and
hips to the rhythm. At set break I went to the bar for another beer
or some such, and when I returned noticed the woman in question was
standing by the entrance with a relatively short fellow who looked to
me like so many twenty or thirty-something Laramie punks, Teenage
Bottlerocket fans and the likes who generally wear leather or denim
jackets and short spiked or subdued mohawk hairdos, and so I
immediately questioned my assumption that the lovely woman was
“Tara,” or Amber Benson rather, as I would later determine the
actress's name to be. I ought note, Tara is also one of Goddess Durga's names. </span><br />
<span style="font-family: "new times roman";"><br /></span>
<span style="font-family: "new times roman";">I enjoyed the rest of the show, having decided
I must be conflating some random graduate student with “Tara,”
and then did go home to my apartment to watch an episode or two, and
readily determined that it had indeed been Amber Benson at the
Sunnydale High EP release show, and that the fellow with her was
almost certainly Adam Busch, the actor who played Warren, a wannabe
“supervillain” in the show, who the tabloids did tout was once in
a relationship with Amber Benson and is still good friends with her.
</span>
</div>
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<span style="font-family: "new times roman";"><br /></span></div>
<div align="JUSTIFY" style="margin-bottom: 0in;">
<span style="font-family: "new times roman";"> Fran
told me she didn't know of either of these cameo appearances, of
“Dawn” and “Tara” and “Warren,” though she said that the
other members of Sunnydale High were the BTVS fans, and that she'd
only seen a few episodes. I might also add, almost as an addendum,
to add to the absurdity and unbelievability of my telling, that I am
not disinclined to believe I saw Sarah Michelle Gellar sitting in
front of Night Heron Books and Coffeehouse shortly after I had first
arrived back in Laramie, fresh from encounters with two BTVS
vengeance demons, Emma Caulfield and Kali Roche, on the patio at Bank
Square Coffee in Beacon, NY. </span>
</div>
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<span style="font-family: "new times roman";"><br /></span></div>
<div align="JUSTIFY" style="margin-bottom: 0in;">
<span style="font-family: "new times roman";"> I
had just filled my mug inside, and stepped out to take a seat at one
of the sidewalk tables to enjoy the sunshine. As I rolled a smoke, I
turned my head and eyes a bit to the left to noticed that a woman
sitting at the table to my left was wearing a pair of black pants,
not quite what I suppose are properly called “yoga pants,” as
they were loose fitting, with two or three white stripes running down
the seam of each leg. At my first glimpse of her slacks, my
Hollywood star radar kicked in. </span>
</div>
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<span style="font-family: "new times roman";"><br /></span></div>
<div align="JUSTIFY" style="margin-bottom: 0in;">
<span style="font-family: "new times roman";"> “<i>Those
are Hollywood pants!!” </i><span style="font-style: normal;">I
thought as my gaze then rose to notice that the woman sitting at the
next table was blond, and that she wore very large dark sunglasses.
I at first considered that the seeming star somewhat in disguise
might be Emma Caulfield (who I have determined plays a figuration of Hindu goddess Shashti Mata, an ex-demon who marries Shiva's Son Skanda, rather clearly figured as "Xander" in the series) as I had twice encountered her under curious
circumstances in Beacon, NY, but upon reconsideration determined that
the mysterious woman who sat at the sidewalk table to my left was
Sarah Michelle Gellar, as at a glance the two Hollywood stars do bear
a similar appearance. I haven't told so many people about this
encounter as I neither had someone else to vouch for my assessment,
perhaps to look up Sarah Michelle Gellar's latest internet photos on
his or her phone to compare, as I had done when I asked James, the
barista on duty at Bank Square in Beacon when I first saw Emma
Caulfield sitting on the patio at said establishment, nor was there
another overt reason for said star to be in town, as there would be
when Sunnydale High (likely the only active BTVS-themed band in
America—though I'm guessing there might be one in Japan) was
playing a show in Laramie. For those factors, and as I didn't have
very long to thoroughly yet inconspicuously examine her visage,
obscured as it was behind large dark sunglasses, and as said
suspected Hollywood star soon departed from the sidewalk seating at
Night Heron, never again to be seen by me in Laramie. Certainly one
of the tellings of my Hollywood star encounters that I am myself
least certain of, nonetheless it seemed worthy of inclusion, with the
aforementioned caveat, in this telling of one of my many twisted
tales to tell.</span></span></div>
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<span style="font-family: "new times roman";"><br /></span></div>
<div align="JUSTIFY" style="font-style: normal; margin-bottom: 0in;">
<span style="font-family: "new times roman";"> And
yet another odd addendum . . . Walked into the Buckhorn Bar one
evening in August of last year and noticed a woman with bleach-blond
short hair, cut rather like Miley Cyrus's was a few years previous,
who was wearing a mid-length form-fitting dress and flitting about
the bar. One of the woman's companions had two-toned past shoulder
length hair, blond towards the end and brown towards the roots.
Though it was her companion, a less petite doppel with the short
blond hair, that inspired me to look up images of Miley Cyrus, when
comparing pictures from the internet it became apparent that the
woman with the two-toned hair was in fact the real Miley Cyrus. </span>
</div>
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<span style="font-family: "new times roman";"><br /></span></div>
<div align="JUSTIFY" style="font-style: normal; margin-bottom: 0in;">
<span style="font-family: "new times roman";"> I
was at the Buckhorn the next evening for Sunday Open Mic and noticed
the taller doppel who wore the short blond, pre-two toned Miley
hairstyle, was sitting at one of the booths. I approached her and
after a bit of small talk I inquired if her friend who had been there
with her the night before was Miley Cyrus. She looked both ways and
said that her friend with her the previous night was indeed Miley
Cyrus, then asked of me, “Please don't tell anyone!!” Well, I do
apologize, but it's been well over a year since then, and said
vignette does fit far too well in this telling to ignore this
intriguing Hollywood star encounter. If Miss Cyrus herself had
requested of me to keep my mouth shut or my keyboard from clacking, I
would certainly have respected her request, but as it all did
manifest, this stuff's to good to forego adding to these true
tellings of this “nobody” at play (being toyed with?) by the
stars, and seemingly and contiguously, sometimes by veritable
Goddesses or Gods.</span></div>
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<span style="font-family: "new times roman";"><br /></span></div>
<div align="JUSTIFY" style="font-style: normal; margin-bottom: 0in;">
<span style="font-family: "new times roman";"> Though
the abundance of bizarre stories of my encounters with Hollywood
stars might lead the average reader to readily conclude that I am
quite delusional (not to mention so many other scarce believable
tellings I've told and have yet to tell), I must note that I am
exceedingly self-critical regarding my own assessments of the amazing
and the unlikely that I encounter and observe, always ready to give
ear to a “rational, scientific” critique of my interpretations of
the fantastic I've seen and experienced. Certainly there is some
particular point to this particular <i>lila</i>, these uncanny
encounters, this seeming grand Hollywood production that uses no
cameras, that is projected onto the screen of the day-to-day of my
experiencings. </span>
</div>
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<span style="font-family: "new times roman";"><br /></span></div>
<div align="JUSTIFY" style="font-style: normal; margin-bottom: 0in;">
<span style="font-family: "new times roman";"> Perhaps
it was some curse (else consolation prize?) for my failed marriage to
Holly who is now Holly Wood? Certainly some subtle esoteric
principle or plot is at play in the presentation of these strange
cameos, vignettes directed and produced and written by an as yet
undetermined crew, i.e., undetermined save for the abiding
recognition that it is certainly somehow Ma Lalitha Sahasranama, the
Playful Mother of the Universe, behind the whole production, but
that's always true of everyone's life in some guise or other. The
particulars and the point of this peculiar production do still evade
me, to whatever degree, though there is certainly some rhyme and
likely some reason to this strange screenplay in terms of karma and
dharma, in terms of action and justice, but some of my theories are
perhaps indescribable and probably too bizarre for the current likely
audience, so I shall spare those details at least until I've a better
grasp on said absurd story's subtleties. In the meantime, Jaya Devi
Shri Lalitha !! Victory to the Goddess Mother of Divine Play and of
the Universe !! </span>
</div>
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<br /></div>
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<br /></div>
<div align="JUSTIFY" style="margin-bottom: 0in;">
<br /></div>
<div align="JUSTIFY" style="margin-bottom: 0in;">
<span style="font-family: "new times roman";">Twelve
years and eight months had passed since I spent my 33<sup>rd</sup>
birthday with her at the Omega Institute on May 1, 2005. She asked
me to meet her at the picturesque lake that is centerpiece of the
interfaith and yoga retreat center. We embraced and exchanged
greetings, then she briefly left me to go to the kitchen and returned
with an apple to give me, I suppose in some guise else inadvertantly
to grant an offering to the mendicant sage I was playing since our
last parting, i.e., since I had first come to the Omega Institute to
bring to her a pillow and some other items I was carrying for her
since we left Montreal together with Zunaka, my wolf-dog, on an
Amtrak train<span style="font-style: normal;">.</span></span></div>
<div align="JUSTIFY" style="font-style: normal; margin-bottom: 0in;">
<span style="font-family: "new times roman";"><br /></span></div>
<div align="JUSTIFY" style="font-style: normal; margin-bottom: 0in;">
<span style="font-family: "new times roman";"> The
lake on the Omega Institutes grounds is purportedly the lake that is
featured in the film What Dreams May Come, as Robin Williams had
apparently spent some time there and was rather fond of the lovely
little lake in the hills above Rhinebeck, NY. Their are subtle and
rather personal implications to that fact, in terms of the plot of
the film and my own life experiences and relationships the which I
shan't elucidate and to which I shall only allude. I watched the
film with erstwhile girlfriend Meghan and her family, and she touted
it her favorite movie. Leslie found something therein quite
disturbing, and too much for random chance many elements of the
Hollywood film seemed to oddly coincide to certain obscured
occurrences having to do with women I've loved and lost, if not
overtly to death or suicide.</span></div>
<div align="JUSTIFY" style="margin-bottom: 0in;">
<span style="font-family: "new times roman";"><span style="font-style: normal;"><br /></span></span></div>
<div align="JUSTIFY" style="margin-bottom: 0in;">
<span style="font-family: "new times roman";"><span style="font-style: normal;"> Our
meeting on my 33</span><sup><span style="font-style: normal;">rd</span></sup><span style="font-style: normal;">
birthday was rather brief, if still symbolically rife. We talked for
a while. She told me her malaise was subsiding and that she was
healing in the nurturing environment at Omega. We embraced again and
then I left, walked and may have hitched a ride back to Rhinebeck,
and likely went to the Starr Bar or Pete's Famous Restaurant or the
Bread Alone Bakery to have a beer or a coffee, pondering the purport
of my faltering Quixotic endeavor. </span></span>
</div>
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<span style="font-family: "new times roman";"><br /></span></div>
<div align="JUSTIFY" style="font-style: normal; margin-bottom: 0in;">
<span style="font-family: "new times roman";"> I
returned once more to the Omega Institute a few months later to see
Leslie and check on her well-being after a failed attempt to return
to Wyoming took me only so far west as Port Clinton, Ohio, as I had
not heard from her for some months nor received any responses to a
number of emails I had sent her. She was not particularly pleased to
see me without having been granted proper notice, and I did not see
her again until just last Winter Solstice, 2017, or rather the day
after, which happened to be her birthday.</span></div>
<div align="JUSTIFY" style="font-style: normal; margin-bottom: 0in;">
<span style="font-family: "new times roman";"><br /></span></div>
<div align="JUSTIFY" style="font-style: normal; margin-bottom: 0in;">
<span style="font-family: "new times roman";"> As
with many of my mornings, I made my way to a coffeehouse to have a
cup and maybe write and research some of the topics regarding which
I've taken or found a vital interest, scarce even giving thought that
the solstice had just passed. As I walked into Night Heron Books and
Coffeehouse, I glance to the left whilst walking towards the counter
to get a fill for my cup and noticed an auburn haired woman with a
scarf covering her hair, save for her bangs which were wrapped or
braided into a number of separate locks or braids, her beautiful
brown eyes painted like an Egyptian princess. It took a few moments
for me to realize the woman who sat between two others, one older
woman with silver highlights in her curly dark locks and one younger
woman with lighter hair, was really her I had said goodbye to at the
Omega Institute a dozen years previous, who I'd hopped trains in the
middle of winter to find in Montreal and subsequently shared an
apartment with. As noted, it was the day after the Winter Solstice,
which fell on December 21, and thus it was her birthday,
approximately twelve years and seven months since I had spent my 33<sup>rd</sup>
birthday with her on May 1, 2005. Auspicious in more than merely a
European Pagan guise (May Day and the Solstice and all), I'm sure,
and well fitting the love story, if might be called that, at play in
our relationship, if might be called that. </span>
</div>
<div align="JUSTIFY" style="font-style: normal; margin-bottom: 0in;">
<span style="font-family: "new times roman";"><br /></span></div>
<div align="JUSTIFY" style="font-style: normal; margin-bottom: 0in;">
<span style="font-family: "new times roman";"> I
proceeded to the counter and ordered a coffee, rather dumbfounded at
the vision of my erstwhile(?) Beloved sitting with her mother and
sister (I'm assuming) on either side, still to my vision the most
beautiful woman I have ever been blessed to rest my eyes upon, and I
dare say most who new her then, and likely now, would not disagree
with said assessment. I soon recalled the fact that it was her
birthday, the day after the Winter Solstice, perhaps the occasion
compelled the three to come over the hill to visit Laramie as likely
twas the holiday season generally that was the occasion of her visit
from afar to visit family in Wyoming. Once my cup was filled and I
poured a splash of cream into my mug, I walked past her table to the
condiments counter and quite purposefully and intentionally slowly
poured a fair helping of honey into my mixture of coffee and cream.
I rather unabashedly gazed at her as the honey slowly started to flow
from decanter to my mug, both to ascertain that I was not delusional,
and as if expecting her to turn and raise her eyes toward me and
perhaps smile, but she held her gaze fixed to the fore, not even
glancing at her assumed mother nor sister as she conversed with them,
and she certainly did not turn her eyes in the least towards me. </span>
</div>
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<span style="font-family: "new times roman";"><br /></span></div>
<div align="JUSTIFY" style="font-style: normal; margin-bottom: 0in;">
<span style="font-family: "new times roman";"> Upon
the occasion of our final meeting and parting at the Omega Institute,
she had told me that she was trying to cut ties to all save for close
family and best of friends, and that she did not much appreciate my
unannounced visit on that occasion, a few months after my birthday
visit. She embraced me one last time and I departed with my white
wolf-dog Zunaka (the dog formerly known as Zeus) and with the
intuited understanding that she did not particularly want to see me
again. I received one more email from her in which she apologized
for harshing me, and that was the last that I had heard or seen of
her, save for viewing a few YouTube videos of her belly dancing over
the dozen years passed since our last communique, until that sunny if
chilly first day of winter. </span>
</div>
<div align="JUSTIFY" style="font-style: normal; margin-bottom: 0in;">
<span style="font-family: "new times roman";"><br /></span></div>
<div align="JUSTIFY" style="font-style: normal; margin-bottom: 0in;">
<span style="font-family: "new times roman";"> In
light of her last response to my interest and devotion, I determined
it would not be fitting to interrupt nor intrude upon her day
unbidden. The move was hers, if any was to be made. I decided to go
outside and sit at one of Night Heron's sidewalk tables to smoke a
cigarette and reconsider and contemplate my proper response, if any:</span></div>
<div align="JUSTIFY" style="margin-bottom: 0in;">
<br /></div>
<div align="JUSTIFY" style="margin-bottom: 0in;">
<span style="font-family: "new times roman";"><i>Should
I approach her table, look at her and quizzically if confidently
pronounce her name with a slight bow of my head, and await a
response? Am I to assume that she still wishes for “ties to be
severed,” and thus that I ought go about my business as if she had
not seemingly not so randomly appeared on her birthday, after our
very meaningful if not (at least to my renderings) sacred meeting on
my birthday twelve years and eight months previous? Maybe I should
“play it cool,” whateverthefuck that is supposed to mean, and yet
position myself to be available if she chooses to approach me and
proffer a greeting? perhaps peruse the bookshelves not too far, nor
too near, from where she and her companions sit, and . . . and,
whatthefuck does this “mean”?! I don't come here every day, and
indeed what are the chances we'd just randomly meet on this day of
her birth, the day after the Solstice, so many years and days since
our last blissful encounter on my birthday, May Day, Beltane or
whatever?!</i></span></div>
<div align="JUSTIFY" style="margin-bottom: 0in;">
<br /></div>
<div align="JUSTIFY" style="font-style: normal; margin-bottom: 0in;">
<span style="font-family: "new times roman";"> I
went inside to get a refill, and I again approached the counter where
the honey jar and sugars, natural cane and white, stevia and other
sweeteners were kept. I still had an abundance of honey in the
bottom of my cup, mind you, but I wanted to reassure myself again
that I wasn't dreaming or delusional, and perhaps to grant her a
moment wherein she might feel comfortable hailing me. As soon as I
had reached the counter with the honey, directly adjacent to the
table where she sat, however, she walked around the table and past
me, glancing at me out of the corner of her eye as she passed and
almost paused, then continued to and up the stairs to the second
floor, Spirituality, Musicology, Hinduism, Buddhism, Judaism,
Christianity, Islam, Goddess, children's section, romance novels, and
tables and comfortable armchairs to accommodate cafe patrons and
students seeking an inspiring spot to study. Of course I did not
follow, though the subtlety and grace of her movements in those
moments as she walked past—almost but not quite brushing against me
as she passed, supernal and beyond elegant with an air of the
transcendent—did further whatever spell she already and still held
upon me. I might duly note that when I first typed her professional
name and “belly dance” into Google after I/we lost contact, one
of two videos that appeared on the screen was her dressed in red
<i>bedlah </i>doing a fire and sword dance to a fitting version of “I
Put a Spell on You!” </span>
</div>
<div align="JUSTIFY" style="font-style: normal; margin-bottom: 0in;">
<span style="font-family: "new times roman";"><br /></span></div>
<div align="JUSTIFY" style="font-style: normal; margin-bottom: 0in;">
<span style="font-family: "new times roman";"> I
went back outside and smoked another cigarette with plenty of
Cannabis mixed in, and perhaps poured a healthy shot of rum in my
coffee. I am rather fuzzy on departures, as I cannot recall if it
was her and her party or I who left Night Heron Books and Coffeehouse
first. The surreality of those moments left me in a contemplative
stupor, the rum in my coffee certainly notwithstanding, not unlike
the dumbfounded state I found myself in upon our encounters those
years before when she was a barista in Laramie. Whether our last
encounter or no, I cannot say. Happy birthday and namaste anyway,
lovely Leslie.</span></div>
<br /></div>
Jeffrey Charles Archerhttp://www.blogger.com/profile/01838766714000350169noreply@blogger.com0tag:blogger.com,1999:blog-1547833004368962230.post-90934992630447758592018-11-08T13:17:00.000-07:002018-11-08T13:17:00.575-07:00Adobe Coffeehouses and Hot Springs<br />
<div style="margin-bottom: 0in;">
Sitting in front of World Cup Espresso
Cafe in Taos at the corner of Paseo del Pueblo Sur and Kit Carson,
watching the traffic and the other people sitting on the bench
staring out rather blankly towards the intersection, with
intermittent conversation interrupting the meditation. There's not a
cloud in the sky, so far as I can see from here in the shade behind
the spiral-carved tree trunks supporting the awning of the World Cup.
Passing pedestrians present a variety of people drawn to this
locale and local to it, from wild-west long-hairs to poncho and
Prada-toting New Yorkers, Spanish children of the Conquistadors and
Taos Pueblo descendants of the Anazasi, who have lived here for a
thousand years. The little hogan-style store that sells strings of
chiles swinging in the breeze and roasted chiles around harvest time
is still open, a dozen or two garlands of red peppers pendulously
swaying and shimmering in the sunshine.</div>
<div style="margin-bottom: 0in;">
<br /></div>
<div style="margin-bottom: 0in;">
I much miss Cafe Tazza, though I was
told it might (again) reopen. With a courtyard next to a bookstore
surrounded by an adobe wall, as well as ample seating, it was a sure
place to meet the local color. The Coffee Spot, formerly known as
The Bean, is still open for business, as are the Mesa hippies who sit
in the yard to the side of the coffeehouse sometimes selling Taos Big
Bud and other strains of home-grown cultivated across the Rio Grand
Gorge in a community of earthships and broken down school buses that
has been affectionately described as “the largest free-range insane
asylum in North America.”</div>
<div style="margin-bottom: 0in;">
<br /></div>
<div style="margin-bottom: 0in;">
Dinner and Hanuman Chalisas at the
Temple last night blessed my soul, as every visit ventured to said
sacred place, a Hindu ashram in the high desert of New Mexico. The
new Mandir (temple), which unfortunately won't be open until Hanuman
Jayanti (the celebration of Hanuman's Birthday), bears a dome
surrounded by windows, and I'm supposing does correspond to the
parameters proffered by tradition. An ornate carved wooden double
door evocative of both Indian temple doors and southwest Spanish
inspired style graces the entrance to what shall surely be site of
many blissful mantras intoned and many epiphanies and blessings
bestowed by the Monkey God and other expressions of the Divine. The
current temple room and house for Hanuman will always hold a sacred
place in my memories, but the new Mandir will certainly serve better
as a sacred space for the <i>satsang</i>.</div>
<div style="margin-bottom: 0in;">
<br /></div>
<div style="margin-bottom: 0in;">
A silver-haired silver-bearded
long-hair with a crumpled and stained cowboy hat just strode by with
a cane and leashes in hand, with two happy dogs in tow (else perhaps
leading the way). A pretty and smartly dressed brunette wearing a
pair of large sunglasses just passed and smiled, and I'm not
disinclined to believe twas Julia Roberts, though I will admit I've
been sort of expecting to see her here in Taos. The other day,
sitting in my motor home and smoking a spiked cigarette and a bowl
and likely sipping on my hash pen, I thought a woman walking by on
the sidewalk on Paseo and chatting with a companion sounded like her,
too, I must admit, though I am fairly certain I did see her once at
the Hanuman Temple, her hair covered in a scarf drawn loosely around
her face as a seeming slight attempt at disguise, as she's touted to
be a devotee of the Guru of the house.</div>
<div style="margin-bottom: 0in;">
The woman in question just emerged
from the coffeehouse, and I'm slightly bummed to note it was not
Julia Roberts, alas . . .</div>
<div style="margin-bottom: 0in;">
<br />
</div>
<div style="margin-bottom: 0in;">
Next day, and surprise: I'm sitting at
another coffeehouse, Taos Java. I parked da beast in the Walyworld
parking lot across the street last night to endeavor to maintain some
semblance of a low profile, as parking on the main drag in a 24 foot
motor home too many nights in a row, despite likely not illegal in
terms of the parking, might be in terms of the camping. I used to,
duly I might note, very much diss on Walmart, as their labor
policies have been and almost certainly still are rather unfair to
the workers (if not relatively atrocious) and their goods too often
come at the cost of human rights abuses, though they did raise the
starting wage of workers to $11/hour recently. The goods they bring to some
communities do allow a slightly higher standard of living, to some,
though the presence of a Walmart almost always means a loss of some
local businesses. They do, most often, provide free overnight
parking, a service to gypsie-style folks like me as well as to
families and retirees on vacation, though obviously with the
intention of garnishing more of those people's business. Lastly, I
might note that the trust-funds that I live on, lest my book sales do
increase, are derived from money made from my paternal grandfather
having invested in Walmart since the 80s, as he was from Arkansas and
saw Sam Walton as just a good businessman from his home state who
provided access to an array of goods they might not have already had
in their communities. Like so much in life, an ironic mixture of blessings
and curses, justice and wrongs seems to make the world go 'round, and
for me, keeps my wheels rollin'.</div>
<div style="margin-bottom: 0in;">
<br /></div>
<div style="margin-bottom: 0in;">
Taos Java is a comfortable little
coffeehouse. A wooden French door cut with a sensuous curve at the
seem where they meet opens into an L shaped room with half a dozen
rustic log tables and however many rustic log chairs and a counter to
one side. As with many traditional adobe buildings, rows of log
beams hold up the ceiling, and curved passageways and corners give
the rust-red painted walls a softer feel than the choice of color
might otherwise. More than comfortable enough space to sip a coffee
or cappuccino and read a book or pen one.</div>
<div style="margin-bottom: 0in;">
<br /></div>
<div style="margin-bottom: 0in;">
The midterm election was the
day-before-yesterday, and it seems some semblance of balance has
returned to “the Force” in regards to American politics. Control
of the House is back in the hands of the Democrats, and I feel as if
a weight has lifted across the land, if still threatening to burden
us if we, the people, don't continue the fight to get or keep our
respective heads out of our asses.
</div>
<div style="margin-bottom: 0in;">
<br /></div>
<div style="margin-bottom: 0in;">
I'm considering returning to
Manby/Stagecoach Hot Spring today or tomorrow, though the weekend
weather forecast calls for snow. The springs sit next to the Rio
Grand, a mile or two hike down into the Gorge, allowing one to sit in steaming hot mineral water with naught but a row of rocks seperating you from the icy torrent of the river. When I was there a few days ago, a herd of bighorn sheep
graced the bathers below with a show on the cliffs of the gorge
above, one pair of young rams stood intermittently grazing and staring at us from just across the river and a few dozen feet up the side of the gorge. </div>
<div style="margin-bottom: 0in;">
<br /></div>
<div style="margin-bottom: 0in;">
I'm ready to sit in the healing waters again already, but Sunday is Chalisa chanting and Indian food feast day at the
Hanuman Temple, however, and I don't wanna get stuck in the snow at the end of Tune Road, so
I'll likely wait out the weather and go back to the springs next
week, and wander the wonderland of winding roads and adobe of Taos
until then to see what wonder and magic I might meet...</div>
<div style="margin-bottom: 0in;">
<br />
</div>
<div style="margin-bottom: 0in;">
Namaste</div>
<br />Jeffrey Charles Archerhttp://www.blogger.com/profile/01838766714000350169noreply@blogger.com0tag:blogger.com,1999:blog-1547833004368962230.post-20288283311289577562018-10-14T17:24:00.000-06:002018-10-19T09:26:07.509-06:00A Type-Cast Player in the Game of Life, Death and Rebirth . . .<div style="text-align: center;">
An (assumedly) worthy paragraph to share from my up-coming and still being composed travel narrative, sequel to <i>Memories and Musings of a Post-Postmodern Nomadic Mystic Madman</i></div>
<i><br /></i>
<br />
<div style="margin-bottom: 0in; text-indent: 0.49in;">
<span style="font-family: "times new roman" , serif;">I
think it might be possible to end up rather a type-cast player (<i>nata)
</i><span style="font-style: normal;">in this Grand </span><i>lila
</i><span style="font-style: normal;">(play)</span><i>,</i> despite
one's latent talents or proclivities to play other more potentially
fitting roles, within the grand scheme of repetitive themes and
mythemes, characters and archetypes called for in whatever production
at play on whatever stage, grand or small. I suppose it takes
something rather quite like <i>moksa</i>
to attain the degree of artistic license to have leave to always and
only play those roles suite one's sensibilities, in this or any
average lifetime lived. Usually one's karma from this or past lives
does dictate and direct the course of the part or parts in the play
one is to play. Those somewhat writ roles pressed upon us, that
while granting due freedom of choice are still to some certain degree
karma that our own past karma (literally “action(s)”) demands.
This cycle of action and consequence and the almost certain suffering
caused is why many leave the pursuit of <i>kama</i><span style="font-style: normal;">
(desire, family, etc.) and </span><i>artha </i><span style="font-style: normal;">(wealth
and fame) to live an ascetic life to focus on </span><i>dharma</i><span style="font-style: normal;">
(spiritual duty, literally “keeping things together”), and why
some ascetics endeavor to do naught but to sit and breath in order to
minimize their karmic footprint, so to speak . . .</span></span></div>
<br />Jeffrey Charles Archerhttp://www.blogger.com/profile/01838766714000350169noreply@blogger.com0tag:blogger.com,1999:blog-1547833004368962230.post-10946414850663788102018-09-19T23:04:00.000-06:002018-09-19T23:04:28.845-06:00An Encounter With An Angel: Jimi Hendrix, Gandharva, Bellingham, WashingtonWhen I was first living in Bellingham, WA, not far from Jimi's hometown of Seattle, I was walking towards downtown, towards Stuart's coffeehouse, and a black man standing in the doorway of an apartment asked me if I wanted to smoke a joint. We stepped into his apartment, and the whole front room was filled with expensive sound equipment. He told me he was a musician, a guitarist, and he played me a recording of his very psychedelic guitar playing as we smoked the J...<br />
<br />
This man named Jimmy/Jimi told me he was the same age as Hendrix and that they were in fact born on the same day, gazing at me as if he were awaiting a response. My random friend had short hair and no big afro, but was built very much like Jimi Hendrix and looked quite like him in the face . . .<br />
Jimi asked me if I wanted to start a landscaping business. <br />
<br />
Never saw him again there in Bellingham during that first visit (1998-99) nor during later visits to that lovely city in the northwest corner of the contiguous United States of America. I am actually rather inclined to believe it was really Jimi Hendrix I puffed with on that day in B'ham . . .<br />
<br />
Am I saying Jimi Hendrix is (or at least was) alive years after his purported death ?!?! Maybe . . . Else he is a Gandharva, a heavenly musician (Gandharvas and Apsaras are Heavenly Musicians and Divine Nymphs, i.e., "angels" according to the Western religions), and decided to pay me a visit...<br />
<br />
All I know is, by my memory of that encounter, the fellow in B'ham was not unlikely really Jimi...<br />
<br />
Namaste and Rock On !!!Jeffrey Charles Archerhttp://www.blogger.com/profile/01838766714000350169noreply@blogger.com0tag:blogger.com,1999:blog-1547833004368962230.post-21454824748415060872018-09-16T13:33:00.000-06:002018-09-18T11:30:48.381-06:00Knuckers and Nagas . . .Yet another etymological discovery !! Not that the relationship between Sanskrit (or "PIE," Proto-Indo-European, if you buy that racist spiel) and the English language has not been acknowledged . . .<br />
<br />
<br />
<br />
From Wikipedia:<br />
<br />
<b style="background: none rgb(255, 255, 255); border: 0px; color: #222222; font-family: "Helvetica Neue", Helvetica, "Nimbus Sans L", Arial, "Liberation Sans", sans-serif; font-size: 16px; font-stretch: inherit; font-variant-east-asian: inherit; font-variant-numeric: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">Knucker</b><span style="background-color: white; color: #222222; font-family: "helvetica neue" , "helvetica" , "nimbus sans l" , "arial" , "liberation sans" , sans-serif; font-size: 16px;"> is a dialect word for a kind of </span><a href="https://en.m.wikipedia.org/wiki/Sea_serpent" style="background: none rgb(255, 255, 255); border: 0px; color: #5a3696; font-family: "Helvetica Neue", Helvetica, "Nimbus Sans L", Arial, "Liberation Sans", sans-serif; font-size: 16px; font-stretch: inherit; font-variant-east-asian: inherit; font-variant-numeric: inherit; line-height: inherit; margin: 0px; padding: 0px; text-decoration-line: none; vertical-align: baseline;" title="Sea serpent">water dragon</a><span style="background-color: white; color: #222222; font-family: "helvetica neue" , "helvetica" , "nimbus sans l" , "arial" , "liberation sans" , sans-serif; font-size: 16px;">, living in </span><i style="background: none rgb(255, 255, 255); border: 0px; color: #222222; font-family: "Helvetica Neue", Helvetica, "Nimbus Sans L", Arial, "Liberation Sans", sans-serif; font-size: 16px; font-stretch: inherit; font-variant-east-asian: inherit; font-variant-numeric: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">knuckerholes</i><span style="background-color: white; color: #222222; font-family: "helvetica neue" , "helvetica" , "nimbus sans l" , "arial" , "liberation sans" , sans-serif; font-size: 16px;"> in </span><a href="https://en.m.wikipedia.org/wiki/Sussex" style="background: none rgb(255, 255, 255); border: 0px; color: #5a3696; font-family: "Helvetica Neue", Helvetica, "Nimbus Sans L", Arial, "Liberation Sans", sans-serif; font-size: 16px; font-stretch: inherit; font-variant-east-asian: inherit; font-variant-numeric: inherit; line-height: inherit; margin: 0px; padding: 0px; text-decoration-line: none; vertical-align: baseline;" title="Sussex">Sussex</a><span style="background-color: white; color: #222222; font-family: "helvetica neue" , "helvetica" , "nimbus sans l" , "arial" , "liberation sans" , sans-serif; font-size: 16px;">, England. The word comes from the </span><a class="mw-redirect" href="https://en.m.wikipedia.org/wiki/Old_English_language" style="background: none rgb(255, 255, 255); border: 0px; color: #5a3696; font-family: "Helvetica Neue", Helvetica, "Nimbus Sans L", Arial, "Liberation Sans", sans-serif; font-size: 16px; font-stretch: inherit; font-variant-east-asian: inherit; font-variant-numeric: inherit; line-height: inherit; margin: 0px; padding: 0px; text-decoration-line: none; vertical-align: baseline;" title="Old English language">Old English</a><span style="background-color: white; color: #222222; font-family: "helvetica neue" , "helvetica" , "nimbus sans l" , "arial" , "liberation sans" , sans-serif; font-size: 16px;"> </span><i style="background: none rgb(255, 255, 255); border: 0px; color: #222222; font-family: "Helvetica Neue", Helvetica, "Nimbus Sans L", Arial, "Liberation Sans", sans-serif; font-size: 16px; font-stretch: inherit; font-variant-east-asian: inherit; font-variant-numeric: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;"><a href="https://en.m.wikipedia.org/wiki/Neck_(water_spirit)" style="background: none; border: 0px; color: #5a3696; font-family: inherit; font-stretch: inherit; font-style: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; text-decoration-line: none; vertical-align: baseline;" title="Neck (water spirit)">nicor</a></i><span style="background-color: white; color: #222222; font-family: "helvetica neue" , "helvetica" , "nimbus sans l" , "arial" , "liberation sans" , sans-serif; font-size: 16px;"> which means "water monster" and is used in the poem </span><i style="background: none rgb(255, 255, 255); border: 0px; color: #222222; font-family: "Helvetica Neue", Helvetica, "Nimbus Sans L", Arial, "Liberation Sans", sans-serif; font-size: 16px; font-stretch: inherit; font-variant-east-asian: inherit; font-variant-numeric: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;"><a href="https://en.m.wikipedia.org/wiki/Beowulf" style="background: none; border: 0px; color: #5a3696; font-family: inherit; font-stretch: inherit; font-style: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; text-decoration-line: none; vertical-align: baseline;" title="Beowulf">Beowulf</a></i><span style="background-color: white; color: #222222; font-family: "helvetica neue" , "helvetica" , "nimbus sans l" , "arial" , "liberation sans" , sans-serif; font-size: 16px;">.</span><br />
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<span style="background-color: white; color: #222222; font-family: "helvetica neue" , "helvetica" , "nimbus sans l" , "arial" , "liberation sans" , sans-serif; font-size: 16px;"><br /></span>
<span style="background-color: white; color: #222222; font-family: "helvetica neue" , "helvetica" , "nimbus sans l" , "arial" , "liberation sans" , sans-serif; font-size: 16px;">From Wikipedia:</span><br />
<span style="background-color: white; color: #222222; font-family: "helvetica neue" , "helvetica" , "nimbus sans l" , "arial" , "liberation sans" , sans-serif; font-size: 16px;"><br /></span>
<b style="background-color: white; color: #3c4043; font-family: Roboto, HelveticaNeue, Arial, sans-serif; font-size: 18px; max-height: 999999px;">Naga</b><span style="background-color: white; color: #3c4043; font-family: "roboto" , "helveticaneue" , "arial" , sans-serif; font-size: 18px;">, (Sanskrit: “serpent”) in Hinduism, Buddhism, and Jainism, a member of a class of mythical semidivine beings, half human and half cobra. They are a strong, handsome species who can assume either wholly human or wholly serpentine form and are potentially dangerous but often beneficial to humans.</span><br />
<span style="background-color: white; color: #3c4043; font-family: "roboto" , "helveticaneue" , "arial" , sans-serif; font-size: 18px;"><br /></span>
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<span style="background-color: white; color: #222222; font-family: "helvetica neue" , "helvetica" , "nimbus sans l" , "arial" , "liberation sans" , sans-serif; font-size: 16px;">The mythological serpent race that took form as cobras often can be found in Hindu iconography. The nāgas are described as the powerful, splendid, wonderful and proud semidivine race that can assume their physical form either as human, partial human-serpent or the whole serpent. Their domain is in the enchanted underworld, the underground realm filled with gems, gold and other earthly treasures called Naga-loka or Patala-loka. They are also often associated with bodies of waters — including rivers, lakes, seas, and wells — and are guardians of treasure.</span><sup class="reference" id="cite_ref-4" style="background: none rgb(255, 255, 255); border: 0px; color: #222222; font-family: "Helvetica Neue", Helvetica, "Nimbus Sans L", Arial, "Liberation Sans", sans-serif; font-size: 0.75em; font-stretch: inherit; font-variant-east-asian: inherit; font-variant-numeric: inherit; line-height: 1; margin: 0px; padding: 0px; unicode-bidi: isolate; white-space: nowrap;"><a href="https://en.m.wikipedia.org/wiki/N%C4%81ga#cite_note-4" style="background: none; border: 0px; color: #5a3696; font-family: inherit; font-stretch: inherit; font-style: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; text-decoration-line: none; vertical-align: baseline;">[4]</a></sup><span style="background-color: white; color: #222222; font-family: "helvetica neue" , "helvetica" , "nimbus sans l" , "arial" , "liberation sans" , sans-serif; font-size: 16px;"> </span>Jeffrey Charles Archerhttp://www.blogger.com/profile/01838766714000350169noreply@blogger.com0tag:blogger.com,1999:blog-1547833004368962230.post-12183381801433393512018-09-08T14:42:00.000-06:002018-10-22T15:38:48.272-06:00A Pilgrimage to Nowhere In Particular (Chapter 1 of Memories and Musings of a Post-Postmodern Nomadic Mystic Madman)A Pilgrimage to Nowhere in Particular<br />
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Chapter 1 of Memories and Musings of a Post-Postmodern Nomadic Mystic Madman<br />
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I was back in Laramie after an intense year of studies, still not quite finished with my Master’s thesis, and far from any semblance of a mastery of life. I was restless, and not at all content with the conditions in which I found myself. No, that’s not quite the right way to phrase things, for I was far from finding myself at said juncture in life—a journey of about a thousand miles, and perhaps then some.<br />
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I was married and had a wonderful young son, and had nearly completed a Master’s from one of the most tauted schools in my field. I had received excellent marks in all my courses, and some of the top names in the relevant academic disciplines were quite impressed with my work. I was unsatisfied, however, both with the progress of my thesis and with the teachings I had received at the University of Chicago, in spite of the relative excellence of the education offered at said institution of higher learning and the tutelage of inspiring professors.<br />
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At a gut level I felt as if the underlying truths I had a desire to discover were scarcely given a nod, even at one of the most renowned universities in the world. I instinctively sensed that what I sought was still veiled beneath comparatively inconsequential discourses, if not intentional fictions, indeed as I had felt previously whilst an ordained Southern Baptist minister and student of religion and history at Oklahoma Baptist University.<br />
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I believed (or have come to believe, and knew at my core) that there might be something not unlike a consensual agreement among academics, as amongst the more perceptive ministers of the conservative denomination to which I once belonged and in like institutions, to skirt else categorically deny the deeper issues that might be controversial, unpalatable or even paradigm shattering. Somehow I discerned and have since determined definitively that there is indeed some twisted and deep-seated conspiracy to intentionally dissimulate regarding certain known truths that might unsettle the integrity of those institutions and disprove those sacrosanct myths which hold up their prestige—and keep their pocketbooks filled.<br />
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Either this, or these supposed learned men and women might merely be blind to the subtler truths of reality and history, unable to see beyond disputations about angels dancing on pinheads or what tactic was decisive in a particular battle, the cadence of Shakespeare’s sonnets or how the chili pepper had arrived in India. Not that there is no value whatsoever in these sorts of exercises and inquiries, mind you, nor to a fair amount of what learning I acquired from lectures and assigned readings both as an undergrad and in graduate school. Rather, I was not satisfied with these as the gateway to those subtler truths I sought, which were certainly not readily to be realized within institutional confines and even if thus realized, not likely to be accepted within the discourse of the academe.<br />
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Whilst in Laramie, I attempted to find work lecturing at the regional junior college, or anything remotely related to my field of study. I ended up working on a highway construction safety crew. My evenings were mostly spent at what was Laramie’s only full service coffeehouse at the time, Coal Creek Coffee Company, working away at my thesis and unwittingly beginning to show signs of being sadhu, though I shall leave unwritten the specifics of those beginnings of my tantric practice. After Coal Creek Coffee closed for the evening, I’d most often wander on to the Buckhorn Bar.<br />
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I readily became quite smitten with one of the baristas at the coffeehouse, but hadn’t the self-confidence to engage her in even the most casual of conversations beyond ordering coffee or tea and a scone. Rather introverted after a grueling year at graduate school during which my wife (pregnant at the time) and I had first separated, and my mother, grandfather and family dog of seventeen years had died within a period of about three weeks. It was only once I was at the bars, a belly full of booze, that I had the wherewithal to be at all socially adept, and there a bit much so considering my presumed marital status.<br />
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So besides this sober reticence regarding the prospect of approaching said beautiful barista beyond the most casual of exchanges, I was married, and she also happened to have a boyfriend with whom she seemed quite enamored. Still, something about her moved me, inspired me towards a deeper search, a quest for the essence of what is beautiful, true and transcendent.<br />
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It was somewhere before Thanksgiving of that year, 1996, that I decided to go on what I deemed a “pilgrimage,” though I had no particular place in mind as a specific sacred destination. I had concluded that my life was at a standstill. My marriage was failing, my spirit stifled, and within me was a deep-seated desire for some sort of change the which I could not quite yet put my finger on, an angst issued from some seed not yet given the room to grow. I had lost faith in the claims of Christianity, seeing too many holes in their theology and claims regarding history, and similarly found academia wanting, as it seemed it had likewise grown too attached to the assumed verity of its dogmas and tradition. I wanted some semblance of answers unalloyed by a fear of questioning bygone authorities and institutional walls, unfettered by hollow convention and shallow tradition.<br />
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I recognized it was also trying on Holly, my wife at that time, to deal with my malaise and still overtly concealed carousing ways, and so we agreed she and our son would return to Oklahoma to stay with her parents while I attempted to get things together, to find steady employment and finish my thesis. I drove with her and our son Kieran Drew as far as Shawnee, where Holly and I had both attended college. From there, I set off on my first attempt at hitchhiking, intending only a short stop in Santa Fe before returning to Laramie to find work commensurate to my education and career aspirations and which would properly support our family. I felt like this “leap of faith” sort of experience might help me to clear my mind and figure some things out (I had grown quite fond of Kierkegaard’s writings as an undergraduate).<br />
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I said goodbye to Holly and Kieran, watched the black Honda Civic drive away, shed a few tears, and walked on. I was hoping to find one of a few of my more open-minded college friends still abiding in Shawnee—i.e., the truly liberal arts majors and not the theology and religion folks. I went to Deem’s Bean Scene for a coffee, Shawnee’s only coffee house at the time, hoping to run into someone I knew. No luck there, so I strapped on my frame-pack and headed towards the highway, less than forty-dollars in my wallet.<br />
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I spent a couple of hours at the Denny’s by the interstate, hoping I might meet someone there who was driving west. A friendly waitress gave me a few tips from her somewhat limited knowledge of hitchhiking. I finished my coffee and whatever I had to eat (I think it was either an omelet or a cinnamon roll), then started down the on-ramp and proceeded to hike along the shoulder, extending my thumb every time a vehicle would approach. It was somewhere after 1 a.m., Thanksgiving Day, 1996.<br />
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The night air was a bit chilly, though not so cold as in the high country where I’d been less than a day previous. I said or thought a semblance of a prayer somewhere along the way, an invocation that was something like, “God, Goddess, Universe or whatever you are, if you are there and you hear me, show me your providence, and love . . .”<br />
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After less than fifty cars and trucks and tractor-trailers had gone zooming by and less than an hour after I had started walking down Interstate 40, a pickup pulling a load of glass pulled over to the shoulder. A couple of dime-store meth-cowboys invited me into their ride and told me they were headed to Las Vegas after a brief stop to unload their trailer. I rode with them as far as Albuquerque, rolled my last two joints of Mexican brick-weed to smoke with them on the way, and fell in and out of a half-sleep state over the course of the ride (the driver didn’t seem to have any trouble staying awake).<br />
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Less than five minutes after hopping out of the pickup, a low-rider with fading and scratched paint screeched to a halt on the ramp between I-40 and I-25. I scurried to catch up and climbed into this second ride. The driver was a longtime local, and he offered a few tips about regional etiquette. He said his family had lived in the area for hundreds of years, and that I should be careful to refrain from calling the longtime non-indigenous (i.e., descended from early colonial) inhabitants of the area “Mexicans.” He informed me these people were properly categorized as “Spanish” or at least “Hispanics,” and that anyone with roots going back to the Conquistadors and first European colonists of New Mexico would take great offense if referred to as “Mexican.”<br />
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Though I can understand this man’s pride in his heritage, said kind low-rider cruisin’ “Spaniard’s” lecture gave me cause to consider how people sometimes grasp for categorical differentiations to distinguish themselves from whatever perceived “others,” to question why folks so often seek to elevate themselves by depreciating others, or at least to separate their own group from whatever other group they (or the wider society) may have deemed lesser. I had most succinctly encountered this unfortunate social phenomenon whilst attending high school in Oklahoma, where many of my pale-skinned peers derogatorily referred to our peers of African descent by the well-known epithet—if also often noting that those of our African American classmates they happened to like were not to be fitted in said category. Trying to fit in, I admittedly joined in on an occasion or two, though quickly recognized such words didn’t belong in my mouth.<br />
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Of course being in Oklahoma, most of these “whites” were to some degree or other of Native American descent (as am I), yet memories of the Trail of Tears and other such abuses of their ancestors, which should have taught them (or perhaps more accurately, their parents) compassion for minority others, had seemingly given way to the frustrations of being born into a particular socio-economic “caste,” so to speak, and to a want to find some other group in relation to which they might imagine their own status superior.<br />
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Not to do this very thing to those thus pressed to the periphery of the prosperity and social elevation of this nation by means of this analytical assessment, mind you. I do not desire to judge herein. Rather, I would merely wish to point out a cycle of social dysfunction that has maintained separations amongst oppressed peoples that ought to instead recognize a common cause. Members of such disenfranchised groups should well realize they have reason to unify, to break down these barriers that do little more than continue to maintain socio-economic disparities and to divide those who might rise together to overcome the injustices that have for too long held far too much sway in our world.<br />
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The CIA and other such organizations have subversively employed “divide-and-conquer” techniques in their covert actions, as has nigh every ruling class and empire throughout history in order to prevent a unification of potential foes. A few years later I would encounter the divide-and-conquer tactic first-hand whilst living at Big Mountain on disputed land in Arizona, where the Hopi and Diné were supposedly squabbling over the desert scrub they’d been forced to share since subjugated to the rez. There was no significant overt dispute between these tribes regarding this land, in fact, until a mineral extraction company decided they wanted access to this land, and thus the Department of the Interior, the BIA and purportedly even the FBI got involved, and the human rights abuses began (er, continued).<br />
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I would like to point out from another perspective that there is clearly great good in maintaining the integrity of cultural identities, so long as these don’t divide the oppressed where they ought to unite, nor cause strife where they should cause celebration. What a boring world if it were all of one culture and if we all looked the same!<br />
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This proposal is indeed a tenuous balance, to maintain pride in one’s people and traditions, and yet uphold respect for those who maintain other identities and cultures and lifeways, and still to determine and defend those basic and universal standards of justice and human rights that ought to transcend whatever traditions. And as should be apparent by these assertions, I’d also help incite, if I might, this world’s yet oppressed peoples to find what common ground they might to fight the still threatening swells of commercialism, neocolonialism and economic exploitation, to stay the destruction of native homelands and prevent the erosion of healthy and beautiful indigenous lifeways, languages, tribes and families.<br />
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Pardon the digression. Where was I? Oh yeah, on my way to Santa Fe. In truth, said descendant of New Mexico’s early Spanish colonials was doing me a favor by offering advice regarding the socio-cultural lay-of-the-land, regardless of whatever personal prejudices or pride may or may not have justifiably or otherwise motivated his monologue.<br />
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After this kind gentleman let me out at the southern edge of New Mexico’s capital, I started towards the center of town. I had called in advance to find out what arrangements for lodging I’d need to make at the Santa Fe International Hostel. Though I had left on this journey with only forty dollars, I was still want to ensure a comfortable and safe bed awaited me at what was intended to be a half-way point between Shawnee and my return to Laramie.<br />
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I was quite green to the ways of wandering, and completely unaware of the traveling hippie culture that was still going strong just after the end of the Grateful Dead’s long strange trip. My assumption upon extending my thumb was that this hitchhiking endeavor was relatively unique in a decade I believed had long left those aspects of the hippie movement behind. I had not, by the way, read any Kerouac at this point in my life, and was familiar with the Grateful Dead scene only by having attended a few cover band shows in Oklahoma City and Norman, OK, and thus by interacting with the eclectic audiences these performances attracted (yes, there were and are Deadheads and the likes even in Oklahoma . . . really). Oh, and I was also made privy to Head-lore by befriending Suzanne, my smokin’ hot upstairs neighbor and fellow MAPSS student at the U of C who had done the Dead scene when Jerry was still on stage.<br />
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Upon checking into the hostel, I was pleasantly surprised to find that the residents and staff were preparing a mostly vegetarian feast for Thanksgiving dinner. I enjoyed this unexpected delight, then sat out in the courtyard sipping some wine and smoking a joint being passed between some of the other residents. A light snow was beginning to fall as I endeavored to engage these other hostel-goers in conversation. I thus made the acquaintance of Natalie and Louisa, who were amongst the party puffing on the patio, and my first acquaintances to become friends in Santa Fe.<br />
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Natalie was a Canadian, and Louisa was from Amsterdam. Natalie was exceedingly effervescent and amicable, and Louisa rather reserved if not reticent. Natalie had red to brown hair, and Louisa was a blond. Both were rosy cheeked from wine and the chill of the snowy evening. Also present was a rather pretentious Latino in a poncho who was telling tales (however tall) of his father’s associations with Che Guevara. He didn’t much seem to appreciate my presence.<br />
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Natalie informed me that her boyfriend Arvo had need of help in constructing, as she described it, “a straw-bale, environmentally friendly, chemical-free as much as possible” home in the wilds north of Santa Fe. I decided this was likely another act of the “providence,” for lack of a better term, which I was seeking, and the likes of which had appeared amply displayed in my journey thus far, to my heartfelt satisfaction.<br />
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On a later excursion with these first two friends in Santa Fe, plus my employer at the time, Arvo, a mail order pot-pipe producer who lived in Tesuque named Dan, many Negra Modelo and swills of cheap tequila and spliffs smoked in a hot springs on a snowy hillside . . . I received a mild concussion after walking off the rock ledge above the upper pool (I think the Tequila softened the blow a bit, though was also the probable cause I fell off the precipice and got concussed in the first place), virtually carried Louisa (who was suffering from some apparently dismal revelations that had come to her on a Psilocybin induced vision quest) up, and then after my concussion, back down the slippery snow-covered pathway. I later discovered that a hippie mama named April from the Laramie crew died in these particular springs sometime thereafter, and that Native American Indian lore tells that hot springs on the sides of mountains are potential bad medicine. I don’t go there anymore.<br />
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Of course the heater didn’t work in the station wagon as we piled back in to head down the mountain into Los Alamos. Then whilst huddling under a blanket with the two ladies in the back seat as the wagon proceeded down the icy road, a rather disconcerting proclamation with a German accent proceeded from the driver’s seat: “Shit! Elk! Shit! Shit!” I felt the car swerve and then a thud, as apparently we had struck the tail end of a cow elk crossing the road. A few moments later, our driver informed us that the brakes had failed.<br />
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After many tenuous curves on our way down, we made it to the bottom of the incline seemingly alive. In order to fix the brakes we made an unscheduled stop at the home of Dan’s dad, who was of course one of those X-Files type Los Alamos scientists who couldn’t even tell his own family what he did for a living. At least we weren’t abducted by aliens on some deserted stretch of highway between Los Alamos and Santa Fe (so far as I can recall).<br />
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I sat for a while enjoying the buzz of good food and wine and weed in the hostel’s courtyard, unaware of many such odd adventures which awaited. Indeed, I was quite blissfully and obliviously observing and absorbing my surroundings, endowed with a lightness of spirit I had not known for many years, if ever before—save perhaps in the solitude of the wilderness. The air was charged with a magical quality as symmetrically fractaled snowflakes lazily fell in the subtle light of my first Santa Fe night.<br />
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The chill did not seem the least uncomfortable, but in fact quite exhilarating. I breathed in the rarefied air of freedom and exhaled contentment and peace as I contemplated the steam of my breath and shimmering snowflakes falling under the floodlights. I felt liberated from an oppression that had weighed upon my true self since childhood, as if I had outrun death or slavery. I had discovered a renewed innocence in this state of detachment from society’s tracked and plotted place for me, and felt unfettered from a guilt and subjugation to which I had seemingly been yoked and which in fact didn’t belong to me in the first place. Indeed, by sticking out a thumb whilst standing next to the open road, one is inviting more than free conveyance from one place to another, and certain adventure if not outright conveyance to another world or paradigm, the likely consequences.<br />
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Please do not mistake, this liberation I felt was not about being loosed from the responsibilities of being a husband and a father. Rather, I was glad to leave behind the subtle factors of unnatural institutional influences and unnecessary social and psychological control, and to at least temporarily ditch the direct sway of those lies that uphold the assumptions of authority used to justify manipulations of the masses and unwarranted intrusions into our lives. Somehow I seemed to have evaded “the system’s” tracking system, and had broken some of so many strings tying me to the stultifying expectations of religious and social tradition and karmic ties to others’ pasts, “sins of the father,” and myths of some taint of original sin we’re all supposedly obliged to carry. It was these unhealthy and oppressive ties I was grateful to sense were severed, and not those more endearing and important bonds.<br />
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In departing from householder role, I was seeking to attune a soul not yet well or properly adjusted to this world. Indeed, in my mind were intentions to find somewhere within myself that self who’d best serve as husband and father and whole human being in whatever context, and indeed I did much lament separations from those beloved persons I had to leave to find what it seemed I lacked. I might also recall one particular instance of prescience (at the time only available to my gut) that told me Holly and I were not meant to last, and which in fact occurred very soon after we started to date in high school. We were standing in the hallway at her family’s home, and after sharing a kiss, she told me that as a girl she had believed or wished she would marry a man with the last name “Wood” so that her married name would become “Holly Wood.” As she spoke these words, I experienced the proverbial “gut sensation,” a literal if slight ache in my innards that should have told me then that our relationship was not to last. Within approximately one year of officially divorcing me, Holly married a man named Jeff Wood. Even things like divorce do happen with rhyme and reason, at least some of the time.<br />
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Next morning after snagging a couple of complimentary pastries and performing my requisite chore at the hostel by scrubbing a tub, I wandered towards the plaza and made my first of many visits to the infamous Aztec Café to spend my last five-dollars, received as the return of my deposit upon completion of the aforementioned assigned chore.<br />
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I was amazed at the colorful clientèle of this officially state-designated “Cutting-Edge Art-Space.” More mohawks and dreadlocks and non-traditional piercings were displayed than I had seen in all my life. Hippies and punks and artist sorts, Deadheads and florescent-dyed and dreaded hair dominated the scene. Hippie mommas were braiding hemp, and various freaks had their handcrafted pipes and wire-wrapped semi-precious stones and crystals out for display on tables next to lattes and maté gourds and croissants and bagels.<br />
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This was a wonderland I had only dreamed existed, and these were the natives of the polymorphic-postmodern-nomad culture to which I had always an instinctual knowledge I belonged, despite being quite oblivious that such was yet thriving. Or at least I felt I belonged here more than in the midst of the bourgeois conformity I had known heretofore, that sanitized and assimilated culture to which I had become never quite comfortably habituated previous to taking this assumedly unconventional leap of faith.<br />
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I soon made the acquaintance of a number of interesting wandering and local freaks, some who’d grown up in communes and some from the suburbs, some who’d followed the Grateful Dead and some who’d come to Santa Fe to study art or the classics, and some who had just hopped aboard some brightly painted bus and didn’t know where they were going. There were white kids who wanted to be Rastafarians, a few with knotted hair who legitimately fit said category, and more than a handful of trustafarians. There were blacks and whites and browns and yellows and reds and any number of beautiful hues in between, and each with something outside and in they bore to endeavor a free-expression of self and to differentiate from the dysfunction of mainstream culture, else perhaps to display his or her chosen mystic path. At least this was how my rather innocent eyes perceived what I encountered here in the wonderland of “cutting-edge” Santa Fe and the Aztec Café, the hippie caravan scene still lively as Deadheads had not yet let go of their gypsy ways, the Rainbow Tribe’s Gathering at a peak in the number of eclectic and ragtag pilgrims converging.<br />
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Hope for peace and a transformation of society by love, compassion, and transcendence was strong amongst these seeming free spirits, and as more than a mere echo of the sixties. I was in awe at finding what I had longed for consciously since a lecture in a sociology class at OBU when a professor had given a rather inspiring speech about the hippie/protest movement of the sixties and early seventies, and for what my spirit had wanted unconsciously at least since my elementary school days, if not from past lifetimes immemorial.<br />
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In retrospect, having been made privy to other perspectives and at times forcefully pressed to see a less beautiful view of these and other events in my life, I realize I was somewhat naive, for better or worse (likely for the better). I had chosen to be emptied of all prejudices and to let go of the conditioning I had received by so many years in and influenced by institutions, from school to church to media-fostered consumer-training and so many other modes of propaganda designed to assimilate inhabitants of this land to the so-called “American Dream.”<br />
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Though at the time I felt very much a novice amongst these veterans of the road, as I held no presumptions that I was wiser, cooler, or more hip than any of these, I have come to realize in some ways I already held a consciousness and spiritual freedom many of these seemingly superior in the ways of counterculture lacked. Not to judge any in particular from whence I sit and type these words, but it has become clear to me that even amongst many of these seeming free spirits there were yet vestiges of competitive intentions, oneupmanship, schemings and connivings, etc., or at least the sometimes apparition thereof.<br />
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Not that there was not also and indeed more prominently true camaraderie, expanded awareness and good intention, and indeed likely some who were ascended souls. Yet to wear tie-dyes and dreadlocks or black-eyeliner and purple hair or an eight-inch mohawk does not necessarily mean one has a true grasp of the principles of legitimate protest or genuine and unalloyed intentions of free-expression, a solid desire for solidarity or even a half-assed, half-way integrated aesthetic or philosophy. I have come to realize heart and mind do not necessarily always accompany overt signs of affiliation with various counter-cultures, modes of dissent which indeed most often maintain compelling and substantive messages, well thought-out symbolic expressions of protest and legitimate individuation, and very much valid ideas and ideals for social transformation.<br />
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From yet another perspective, it might be noted that if one wears a mask often or for long enough, one might well become what is represented thereupon. Or to put it in another context, this is not unlike the often held understanding that devotion to whatever given deity is designed to bring devotee into union with said expression of divinity—i.e., Yoga (“yoke” or “union”), “be one with the father, as I am one . . .,” theophanies and theogonies, apotheoses and the self-realization of avatars, etc. To meditate upon or imitate a form is to receive or become the essence of that form to whatever degree. Bow to an image of Krishna and you may find yourself drawn to dairy farms. Wear hippie or punk clothes, or those of a businessman or woman, and you are not unlikely to find yourself to whatever degree conforming to the spirit and essence of those subcultural paradigms, just the same. There is thus a certain level of truth to the perception that you are what you wear, and indeed, sometimes clothes do make the man. Essentially, signs matter.<br />
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I did not make even these critical assessments at the time, however, though well-enough trained in semiotic analysis and cultural criticism, as I was determined to be open to whatever expression of guru (though not quite yet a term I would have used) might manifest through these new and exciting experiences, these doors opened into the world of wanderers, renunciates and mystics. And indeed, lessons and would be teachers and even veritable gurus appeared in many guises during this first pilgrimage on the road and similarly throughout the course of my journeys thereafter.<br />
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I called Natalie’s boyfriend Arvo to inquire about employment. The terms were six bucks-an-hour, lodging in a camper parked behind his house in town, and all the homegrown I could smoke whilst on the job at his homestead north of Abique. My employment entailed stuccoing straw-bale walls with a mixture of mud and sand and portland cement, chopping wood and carrying water.<br />
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Like most I met in Santa Fe and thereabouts, Arvo was a rather odd (or perhaps better, “interesting”) character. A well traveled German of Latvian descent, he had run away from home at the age of seventeen and somehow ended up in Indonesia, where he met a Dutch journalist who he then accompanied to Afghanistan in order to tote sound equipment whilst said journalist covered the Mujahedeen insurgency against the Soviet occupiers. His graying-blond hair was constantly disheveled (when not covered with a ski cap or other hat), and he generally had automobile grease on his outerwear, as he was a freelance mechanic by trade. Given to the stereotypical emotional outbursts often touted a trait of Eastern European sensibilities and simultaneously to the typical German work ethic and sense of efficiency, Arvo was not an easy man to work for, if nonetheless a good-hearted and genuine fellow. I was certainly grateful for this “manifestation” (hippie/Rainbow/road parlance for a seeming spontaneous and helpful something somewhere between providence and magic) of employment and shelter, and in my state of intentioned humility took whatever personality conflicts in stride for a few months until I was hired at the Natural Foods Co-op in Santa Fe and took lodging with a long-haired guitarist named Miguel.<br />
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Among the more intriguing people I met in Santa Fe was a woman named Coreena (or was it “Careena”?). She was a tall and thin and beautiful artist with short brown hair, and on one occasion we had one of the best conversations I experienced during this stay in Santa Fe as we smoked a joint one night in De Vargas Park. I had been introduced to the work of an anthropologist by the name of Gregory Bateson by one of a few professors I had as an undergrad who overtly sought to expose his students to freethinking and who unabashedly encouraged a questioning of the Southern Baptist dogma and the policies of thought and action that issued there-from. I mentioned some of Bateson’s ideas regarding the formation and emplotment of binaries and their implications in the construction of consciousness, and Coreena grew exceedingly excited as she proposed the idea that if a spacecraft such as Voyager landed on a lifeless planet, playing the well-known recordings sent along into the atmosphere, the sound vibrations would over time bring order to the soil and rocks and whatever elements present, eventually creating life according to the frequencies and rhythms transmitted into the atmosphere. As she grew intense in her elocution and at least intellectually aroused, I almost kissed her, but for some reason was restrained from this boldness.<br />
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Coreena’s roommate Mila, whom I scarcely got to know, had grown up on one of the area hippie communes. She was tall and blond, and was rather quiet if not aloof on the few occasions we were in each other’s company. This pair and their peers were given to wearing feather boas and displaying various similar carnivalesque or burlesque expressions of fashion, as well as to those sorts of artistic and other modes of alternative expression somewhat expected of hip young Santa Feans, and were of course mostly bisexual. As I recall, one or the other worked at the Cowgirl.<br />
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The Cowgirl is around the corner from the Aztec and attracted some of the same eclectic clientèle. The waitresses and lady barkeepers I’ve encountered over the years at this iconic bar-and-grill are generally quite hot, clad in cowboy hats and tight jeans or short skirts, and often present demeanors as they take an order that indicate they are of the sort who fancy nose-candy—to enhance their service, of course. Not my poison, by any means and for a number of reasons: “Hey, can I offer you a line, fortified with sodium carbonate-dissolved peasant flesh? C’mon, you’ll like it!” . . . but definitely a favorite of more than a few waitresses and cocktailers and strippers from the LA to NYC, Seattle to Miami. Not to judge, mind you.<br />
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Arvo once related a story he had been told by Mila about her years on the commune which I found rather emblematic of the communal movement during the seventies. It was near Christmas (or Solstice, depending on which hippie you ask), and the mostly vegetarian communitarians were having a rather lean holiday season. One evening one of the community’s inhabitants stepped out of the house and startled a passing deer, which promptly ran into a wall and expired on the spot due to a cleanly broken-neck. The communal crew dined heartily that holiday—even, according to the version of the tale I was told, some of the otherwise vegetarians, who viewed this seeming self-sacrifice as a sign.<br />
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This is how a generation of wild and free people learned to live, freed from the fetters of false, churchy spirituality in order to relearn and redefine the meaning of words like love, blessings, liberty and divine providence. Cut loose from the chains of supposed civilized society, these “rebels” sought to learn how to return to a closer relationship with divine Mother Earth and Her gracious bounty, and thus to a more abiding means of earthly existence in the here and now, and how to conform to a state closer to nature and to reform life lived into a reflection and remembrance and recognition of the unity, harmony, peace, purity and magic more natural to human beings than suburban box houses, concrete and steel, and living around a schedule of 9-to-5.<br />
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Some eventually dropped-out of dropping-out, though many of these have tried to remain tuned-in. Others still carry on these traditions manifest from meetings of modern and ancient, tribal and multicultural, wild celebration and sincere meditation, conscientious living without puritanical misgivings. And many of these wild and freed spirits of this first grand wave of elevated, altered, and expanded consciousness called the hippie movement continue to convey what they have learned to those who have turned-on or tuned-in sometime since the sixties and seventies.<br />
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Regarding other romantic or nigh romantic exchanges, my experiences in Santa Fe were less than fulfilling. After a night at the bars playing pool with Natalie, having consumed much tequila and beer and both made-up with eyeliner and rouge for our playful excursion, we returned to the house and I ended up having sex with my temporary roommate Kristina, an attractive eighteen-year-old local. Nothing ensued from this one night stand, nor from the odd tryst with a somewhat neurotic rich girl who decided to scoop me up whilst passing by in a taxi and take me home to her bed. The most “substantive” (nigh) romantic experience I had during this period of introduction to the wild and whimsical world of hippies, artists and gypsies generally was with an older woman named Pilar.<br />
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I met Pilar at a reggae show at a bar up Canyon Drive. She was a New Yorker in her upper-thirties, and was from South America originally. I was twenty-four and from southeast Wyoming. Upon leaving the show together, we walked beside the Santa Fe River—a rather meager excuse for a waterway bearing that designation, and she told me of her failed relationship with a Rasta musician who had numerous other paramours as well as offspring. We later took a trip together to stay at a monastery next to the Rio Grande as retreat from the everyday and sometimes warped “metaphysical” milieu of this old New Age city at the foot of the Sangre de Cristo Mountains.<br />
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Our mutual friend Tom conveyed us in his seventies vintage Pontiac (if I recall correctly the make of this behemoth of a ride) north from Santa Fe and towards consequential encounters with sacred sites of three religions. Tom was a thick-framed on-again off-again junkie from New York City I met at the Aztec Café and with whom I smoked much hashish and learned a great deal about heroin (not from any personal experience, mind you, as this is yet another poison I want nothing to do with), about the drug-courier scene in New York City, and about Buddhism.<br />
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Among other tales, Tom told me several somewhat scandalous stories about Chogyam Trumpa, the famous/infamous renegade monk who mingled Tibetan traditions and hippie culture in the sixties and seventies, including an account of a dildo named Mr. Happy. Oddly enough, Laramie had an analogous heavy-set Buddhist storyteller named Tom (much older and recently deceased), who would sit at one or another of the local coffee houses and offer tales about Trumpa, touted Buddhist philosophy, and similarly claimed a strong liking for heroin.<br />
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On the way to the monastery, we stopped for a brief visit at a mosque in Abique, site of a sizable “white-Muslim” community. We met the imam, and I discovered from ensuing conversation that one of my professors from the University of Chicago (who was in fact at one point my thesis advisor) had preceded us for a visit to this mosque by only a week or two. A notable synchronicity, I suppose.<br />
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We reverently or at least respectfully entered the adobe mosque under rounded domes rising towards the deep-blue desert sky. As I recall, we removed shoes and washed our feet in the tiled foot bath (or at least I remember intimately examining the tile-work of this basin, if I didn’t get my feet wet) before passing through the arched earthen doorway into the sajadah (prayer room). I pondered the idiosyncrasies of this center of worship as I examined the Arabic script and mosaic on the mihrab,2 considering this desert setting with in mind analogous scenes surrounding mosques from North Africa to Arabia, and wondering of the lives and motives of the mostly converted members of this Muslim community in northeastern New Mexico. I opened my senses to assess my surroundings, or perhaps “endeavored to feel the ‘vibrations’” of the worship which transpired in this place, and indeed found some things in the atmosphere there in fact more comfortable than what I’d known in most Christian houses of worship, though still not by any means something perfectly fitted to my spirit.<br />
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I had written my Master’s thesis (which I never quite completed) on European discourses on Islam, basically with a view to exploring European writings which did not characterize Islamic people with the usual stereotypical essentializations. I was interested in dichotomies of “self and other,” and why conflicts arise as well as how resolutions and harmonies are manifest between “us” and “them,” however deployed in any given context. This visit thus fit well with themes I had already given much thought, providing an interesting example of the evolving relationship between “the West” and Islam.<br />
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After a night’s stay with a friend of Pilar’s who lived on a hilltop just outside Abique, we continued on to our intended destination, the Christ of the Desert Monastery. This Benedictine monastery sits next to a particularly picturesque section of the Rio Grande. The buildings are all earth-tone adobe, though stained glass and frescoes embellish some spaces. Of the several earth-built buildings, a prominent bell tower rises highest above the lush valley.<br />
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I could almost imagine this scene the same, three-hundred-plus-years in the past—minus the cars and trucks in the parking lot and electrical lines dangling overhead, that is. Despite the antique appearance, however, the monastery was actually founded less than fifty years previous. In the midst of the construction of an addition, however, adobe bricks stacked and ready to be molded into new earthen walls with worn wooden scaffolding erected for the task, this place elicited sensations reminiscent of the early colonial missions established in the region, centuries before—or at least Hollywood renderings thereof. Vintage Clint Eastwood films came to mind.<br />
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Thomas Merton, a Trappist monk who had spent time in Asia studying meditation and the philosophies of China and Tibet and India with Buddhist monks and other renunciates and who consequently became well known as a proponent of the ecumenical movement had apparently spent a span of time at this monastery previous to his death in 1968. The gift shop offered a wide selection of his books, for sale at retail prices.<br />
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This monastery had a policy of offering retreat to world-weary strangers in exchange for a little work and worship—a worthy expression of saintly duty and charity. We ended up staying for only a couple of days, however, as Pilar was unhappy with some of the expectations the monks held for visitors. As we had started to form something of a romantic connection I decided to accompany her to Taos, where she intended to attend a festival which was to occur at a Hindu temple coinciding with the night before the new moon during the month of Maaga—that is, sometime in February or early March.<br />
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We hitched a ride down the long dirt road and into Espanola, then happened to meet an acquaintance of Pilar’s named Casey, who just happened to be going to the same festival with his girlfriend, and who thus just happened to offer rather cozy conveyance in his VW bug up the Rio Grande Gorge and into Taos.<br />
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Pilar showed me around town, and introduced me to some of the odd and interesting characters of Taos proper and others who lived out on “the Mesa.” The Mesa, which consists of two primary settlements, Two Peaks and Three Peaks, is a hodge-podge gathering of hippie homesteaders both young and old who took advantage of the bankruptcy of a land development company whose holdings on the west side of the Rio Grande Gorge were regularly offered at back-taxes auction for less than a couple of hundred bucks per-acre. I have heard the Mesa affectionately described as “the largest free-range insane asylum in North America.”<br />
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Among the more memorable Mesa inhabitants Pilar introduced me to was Two-Raven (or as I have heard him called, “Too Ravin’ Crazy”). This character had grey dreads to somewhere near his waist or knees with blown glass beads and bones and any number of other odd objects woven in, and wore two or more tattered layers of robes. Two-Raven gave me a “medicine card” reading that told me I was a good man to bring women water whilst they are in “the moon-lodge,” and that I have “dragonfly-vision” (i.e., can deal with cantankerous women and can’t see straight?). There are quite a number of other characters nigh as eccentric out at Two and Three Peaks—“wing-nuts,” as these are designated in turn of the millennium Hippie-speak, a mostly endearing term often used to describe the craziest amongst the tribe.<br />
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These two communities consist of a chaotic conglomerations of asymmetrical earth-ships and other unique adobe and straw-bale structures, recycled wood chalets and permanently parked VW and school buses which have been home to many a wildman and woman, freaks and heads and punks and anarchists and various uncategorizable others who have sought retreat from the real madness of the consumer-driven, spiritless mess manifest destiny, capitalism and the conventional take on the American Dream have made of a once wild and free land. Indeed, if these are insane for their discontent with the dysfunction of a society that has poisoned the rivers and cut down the forests and placed cookie-cutter houses and box-shaped chain-stores where once was habitat shared by many tribes of free people and animal and plant life alike, then count me amongst the insane.<br />
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Pilar and I spent a night or two at the Laughing Horse Inn, a rather unique place of lodging with eclectic themes for each domicile. Our room had bunk-bed style accommodations with a television built into the slanted ceilings above the upper bunk, and Navajo blankets and rugs embellished the rustic Southwestern ambiance. We also stayed at another of her friend’s homes, where we came as close to having sex as we would during this time spent together, though she halted the act just as our respective genitalia had become only slightly acquainted. Likely for the better, as she and I had definite personality conflicts.<br />
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Though I spent a bit of time with her upon the occasion of later visits to Taos, little more developed of our friendship. I must say I am at the very least grateful for Pilar having encouraged me to attend this Sivaratri celebration, an experience that indeed conveyed me to a remembrance of myself—or rather of Self—that I had begun to experience unwittingly via odd signs and indications of being sadhu that had already surfaced in behavior and thought, karma and dharma.<br />
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We arrived at the temple a bit early, and were thus enlisted to help with preparations by stringing garlands of flowers and prepping food for the coming night’s celebration. I took a little time to read some of the literature lying around, as some inhibitions instilled from my days as a church goer and Christian minister still held some sway in my mind, and I thus had a wish to be better informed regarding the nature of the coming celebration and rituals. As I read about the intentions in creating representations of the Divine in murtis (statues and other depictions), I came to the realization that visual portrayals of the sacred were indeed no less adept nor less acceptable as modes to inspire devotion and right3 action than the written word I had been taught to believe and revere in the Christian tradition. In contemplation I concluded that in consideration of so many wars and other contentions over the “correct” interpretations of writ dogma, and in light of Inquisitions and a variety of other abuses of human rights done due to slight divergences of belief, that in fact such universally accessible depictions as murtis (icons/“idols”) might be understood as less likely to be subject to manipulation than even the most concisely written sacred script, and perhaps that much more likely to elicit or evoke sincere and unalloyed devotion and positive transformation. Indeed, especially when such speak so eloquently and archetypally and psychologically if not scientifically validly as doth a well portrayed murti. One example which not so subtly portrays this: the Ten Avatars of Vishnu quite clearly portray human physical and social evolution, a religio-scientific construction dating back thousands of years and certainly long before Darwin and Marx.<br />
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As the long night of kirtan (call and response chants) began, I at first stood in the foyer outside the temple room, still hesitant to step inside to where linga (sacred phalluses) that sat in a yoni (sacred vulva) chalice were being anointed with offerings. As these ancient songs accompanied by sitar and mrudungam, tablas and harmonium (if I recall right) played into the cold night, however, I began to feel a warmth and resonance in my soul that far exceeded the relatively shallow responses elicited in revivals and youth conferences and church camp meetings I had experienced during my days amongst Baptists and other evangelicals.<br />
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My body began to sway in ways heretofore unknown or forgotten, as if these vibrations were awakening something had lain dormant, an energy awaiting a cue to animate a dance in time with my true spirit, if only immaturely and shyly expressed as yet in nATa (dance). I observed with a combination of curiosity and instinctual remembrance as rhythm and rhyme were performed in the ancient tongue that is parent (or at least great-aunt or uncle) to even modern English, as pujaris (priests and priestesses) dressed in ochre robes poured yogurt and rice over the sacred grey and red linga stones gathered from India’s Narmada River, reverently rubbing the mixture over said phallic figurations and carefully caressing the thick concoction through and out of the yoni shaped stone chalice, rinsing and repeating with different colored ingredients mixed into the thick edible ointment, later the prasad partaken of by devotees as well as food for Deity.<br />
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This ancient recognition of the Divinity in even the supposed base union of penis and vagina, and thus affirmation of life’s abundance, nature’s pathways as pure, spirit’s (or better, prana) flow in physically manifest form felt more akin to the spirituality I had known laying upon a mountainside as a child, wandering amongst pines and tundra and next to snow-fed streams and rivers and alpine lakes high above my hometown and above the understandable confusion I felt as I was being socialized and institutionalized, even at the relatively open and liberal elementary school I attended during my early years of this lifetime. This worship resonated with my wildman’s soul. This was closer to nature, to naturally being-human, and was indeed something at least a step or two beyond a liberal education and churchy indoctrination.<br />
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From my perspective of the proceedings from the plant filled atrium that surrounds two sides of the inner room, I decided to venture deeper into the temple to sit amidst devotees and murtis in two and three dimensions placed ‘round the sanctuary according to ceremony. Ancient memories and primal energies rose up and ‘round my spine as I sat, kundalini awakened. The vibrations of the Sanskrit intonations and tabla beats, sitar and harmonium, melodies and harmonies and rhythms untied knots I didn’t know were tied, and opened channels I had only the least awareness existed. I again consciously compared these sensations to what I had experienced in the highest points of devotion I had known in the Christian tradition, and quite succinctly concluded this more ancient and primal devotion was more genuine, more true to myself and to the truth of the Divine, life and nature and all that is than anything I had encountered at dozens of youth rallies and revivals, retreats and tent meetings.<br />
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Through the course of the night, I would alternate between sitting and chanting in the temple and hanging out by the fire and chatting with devotees, sipping chai and smoking cannabis (mostly) in the shadows. Charas (hashish) is a sacrament traditionally consumed during this festival in India, Nepal, and other nations with long established Hindu populations, and as such is more than tolerated in those places. This aspect of the festival is not officially endorsed at this particular temple in Taos, however, as the sacred use of marijuana products has not yet received the same acceptance as even its medicinal use, nor the legal recognition granted peyote for use by Native American Church members. This despite the true status of charas (hashish) as the most anciently and continuously utilized sacramental plant, or perhaps sacrament generally for that matter, of any religion in the world.<br />
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As the sun rose shortly after the last watch of the ceremonies I made the decision to return to Oklahoma to endeavor to patch things up with Holly and to see my son. I had discovered much of what I had set out to find at the inception of this unconventional pilgrimage, and a change of heart I had much need to experience—though as it turned out my hopes to salvage said marriage were already doomed to failure.<br />
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I could continue on to tell details of my brief but blissful stay at the Lama Foundation (an interfaith retreat center in the mountains above Taos)—a pleasant transition before departing from the Land of Enchantment to travel to the Sooner state. I could also take a page or two to describe the rather epic scene set alongside a state highway on the way to OK, wherein a Kansas deputy dipped his pinky finger into what I am rather certain was a bag of crystal LSD—though a cop prepared for the trip by having attended Grateful Dead shows, at least by his telling told me whilst the ride was being searched by another deputy and before he accidentally sent himself into a reality of heavy-duty fractals and spirals and seemingly good vibrations and thus grew suddenly mostly silent, but I’ll leave those stories and details for another time or medium.<br />
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I believe even to this day, and after having been given cause to reconsider nigh everything I ever once, and then later understood as “true,” that through these experiences I had become reintroduced to Self, to Atman, to brahman, the good and true nature and source of Being, compassion and purity that had in fact always inhabited my vessel, and which pervades throughout this good earth and her inhabitants and throughout the universe, if scarcely noticed or noticeable in places.<br />
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Though I do now maintain the conviction that certain traditions of practice as best maintained and taught in India and known generally as sanAtana dharma are nearer a root, primal and well considered understanding of the nature of humanity and existence and God/Goddess, and I believe offer a more valid historical and philosophical purview of humanity’s recent spiritual and literal pathways and pilgrimages than do those religions which proceed from the “Abrahamic traditions,”4 I would not claim to be “Hindu” (actually a rather recent term for the most ancient continuously practiced religious traditions in the world), though I might accept the designation, “tantric practitioner.” Nor would I reject those good teachings which do exist within Judaism, Christianity and Islam, various indigenous traditions, nor those offered by the philosophies of secular humanism, etc. I learned on this journey that there is a more substantive strand of righteousness, spirituality, compassion and celebration of life and the eternal that exists in so many places and lifeways, and which cannot be narrowed to any single dogmatic system of belief I have yet encountered.<br />
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This “pilgrimage” had no particular intended destination, no specific sacred shrine in mind nor revered location as a motivation to wander. The holy place I sought and was led to was instead a sacred understanding within my heart and mind and whatever other chakra, a beatific recognition that there is much more to this world than is generally noticed by the dulled awarenesses we have inherited from an industrialized, urbanized and suburbanized society, which has become too nearly divorced from the natural world and from those spiritual connections instinct and primal memory would have us enjoy.<br />
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I came to realize over the course of this first quest that it is not in creed nor in dogma that truth is contained, though written traditions may offer a certain degree of elevation to human beings. And though I have found myself quite convinced of the verity of what’s expressed in and by the term sanAtana dharma, “eternal teachings”—the most ancient and abiding religio-philosophic-scientific tradition in the world, I came to understand a less rigid religion than some o’er proscriptive brahmanical code, i.e., the wisdom of the consummate Wildman, who just happens to be none other than Great God, Mahadeva, a wisdom conveyed by naked forest dwellers, sadhu and nagababa and postmodern post-Grateful Dead tour Rainbow gypsy wandering tribespeople, among others, who remember and recognize this primal spirituality, linga-yoni good, pure yet not puritanical, playful and fecund, abundant and free.<br />
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Indeed in this more earthy and potent, even pungent spirituality, divine truth is writ elsewhere and everywhere, if one only has the willingness to allow its revelation through the course of a life lived with openness to good guidance and the inherent beauty and truth of Nature, to an honest questioning of institution and the status quo, a willingness to let loose attachment to popular versions of reality and to endure whatever potential hardships as one endeavors this sacred pilgrimage offered to any and every life lived.<br />
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<a href="https://www.amazon.com/Memories-Musings-Post-Postmodern-Nomadic-Mystic/dp/1514308371" target="_blank">BUY YOUR COPY OF MEMORIES AND MUSINGS OF A POST-POSTMODERN NOMADIC MYSTIC MADMAN NOW !!</a><br />
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<br />Jeffrey Charles Archerhttp://www.blogger.com/profile/01838766714000350169noreply@blogger.com1tag:blogger.com,1999:blog-1547833004368962230.post-73212695098710700992018-09-08T14:05:00.000-06:002018-10-22T15:40:58.117-06:00Prologue and Introduction to Memories and Musings of a Post-Postmodern Nomadic Mystic MadmanPrologue<br />
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I am a dead man walking—er, actually I am currently sitting and sipping a highly honey-sweetened cup of Wyoming-roasted coffee with cream on the back patio of a coffee house in downtown Laramie. The pale-brown liquid within my cup has grown quite cold over several hours sitting and exposed to the elements of a high-country afternoon, though ice has yet to form around the rim. I sometimes gaze into the swirls of milk fat floating on the surface and the patterns of variously mixed solutions of bean juice and water and honey and half-and-half to scry with what shapes might emerge to tell of things present, past or possible.<br />
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I don’t mean that someone has me as their mark, necessarily, or that I am keeping a wide-eye open for fear of potential assassins, necessarily. My point with these words is in fact rather more stark. What I actually mean by this opening statement, these first words in print after flyleaf and front matter, is that I have already been murdered, and perhaps on as many as five occasions. The most poignant and certain instance of experiencing my own homicide occurred one ordinary summer’s day at dusk in Golden Gate Park, when two bullets were rather randomly and I dare say undeservedly introduced to the inside of my skull after an otherwise pleasant and uneventful day on Hippie Hill.<br />
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In addition to such homicidal intrigues, I have encountered sasquatch, a skinwalker, apparent holes in space-time, and a shape-shifter who did her turn whilst astride my lap. In pursuit of romance and the hidden secrets to life and history, guided by instinct, intuition, chance, and sometimes helpful deities, I have been granted many such glimpses behind the veils of normalcy—at moments to my delight, and at others to my terror.<br />
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At a certain point in life I decided I had a desire to unabashedly seek the truths that seemed unavailable in academia or conventional religion, and to discover what hidden magic and beauty and adventure this world really has to offer. I concluded at some moment of disillusionment or discontent that merely reading books of fiction or supposed scriptures to find inspiration and truth, else vicariously viewing others’ explorations and adventures on TV or on the big screen proved insufficient means to satisfy my yearnings to experience or to satiate a want to know, and thus I decided that I had a need to endeavor the quest, and by the most quixotic and heroic means I might have need that I might find what abides behind life’s curtains.<br />
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And so I began to live as a wandering renunciate before I truly knew what this meant or might imply, hitchhiking and train-hopping and back-country rambling on a simple and more or less innocent search for answers and quest for love both transcendent and terrestrial. Thus began the ride of my life. Visions and experiences that answered to my curiosity and were revealed to my searchings surpassed extraordinary, and indeed met with the sublime, and even Divine.<br />
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I have been tailed by a tornado in the badlands that bore the certain imprint of God made manifest, and have pursued an apparent apparition or Avatar of the Goddess across the breadth of the continent. I have crossed the threshold between life and death more than once, though still I breath, drink, eat, piss, shit, think, and even occasionally fuck, and thus by all appearance and common indicators I am quite alive. In the most recent third of thirty-six or so years lived I have experienced things most would assume the stuff of fairy tales or fantasy, mythology or merely a wild imagination.<br />
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Yet here I sit, just where I sat some twelve years ago, and with little if anything overt to show for my years of questing, labors of love, challenges to the system and changes to myself. I now have a PC upon which I type these words, whereas then I had a Mac. This evening I pen (er, type) my early memoirs, whereas then it was my Master’s thesis I labored to complete. Little else overt has changed, save that I am now long since estranged from then-wife and son, church and institution, I have lived over a dozen years more, and these days don a beret and wool overcoat instead of a thin cotton trench coat and ski cap. Three fat dreadlocks also now dangle amidst the otherwise unknotted past-shoulder-length hairs on the back of my head.<br />
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The sun is setting behind the Snowy Range Mountains, and the oft-ferocious high plains wind is only a gentle breeze this evening. I’m watching this rather dull spectacle (compared to the best or even average of Laramie sunsets) from the back patio at Coal Creek Coffee Company’s downtown coffeehouse and roastery. A freight train is roaring past beneath the steel footbridge that spans the railroad tracks which reside between my vantage and the sunset. This bridge links the downtown to the Near West Side, and purportedly is or at least was longest of its kind in the country. Random pedestrians in wool coats and down parkas pass by both near my seat and strolling over the human viaduct in the background, faces only glimpsed between snuggly wrapped scarves and hats pulled low, and fewer I know now than I knew in days past in this small city on the high plains.<br />
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Said painted black steel and concrete span, occasional trains rumbling beneath, the derelict smokestack tower that stands ten stories tall behind, and people passing by in warm winter gear provide an excellent foil for the now dark gray clouds and fading light and subdued colors of this evening’s sunset show—or would it be the other way around? Regardless, it seems to me at this moment, this picture painted in words might offer a poignant backdrop for you to bear in mind as you read on, dear reader, providing a scene that appropriately sets the tone for the tales to come in this text.<br />
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Before the beginnings of my wild and weird cross-country adventures, before I tried to make a break from the system’s sometimes subtle and subliminal hold, I would often sit at this very table laboriously researching and writing my Master’s thesis, “Non-Essentially Occidental: Heteroglossia in the European Discourses on Islam.” Back then I still held on to some semblance of the assumption that there was a comfortable place for me within “polite society” and inside the bounds of the popular consensual reality of Anytown, USA, and its various venerated institutions.<br />
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Never quite finished this thesis, and thus abandoned hopes of becoming a certified PhD professor-type. Instead I decided to seek the truths of self and other (and “Self” and “Other”) outside of familiar text and tradition and institution, to take to the open road to search for evidences of heteroglossia (many tongues) telling different versions than the officially-sanctioned and academy-approved, and to find a more personally valid and abiding title or state of being than “Doctor” or “Professor.”<br />
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In this loosed condition, wonderful and weird magic and mystery unfolded before my sight and other senses. Wisdoms both beautiful and terrible were bestowed as the wide world opened doors to mysteries archaic as well as immediate, from revelations regarding obscured secrets of ancient myths and migrations of ancient Gods and their peoples to the manifestation of divine plays presented first-hand in my own life-lived. Such accounts are the substance of this bound book, dear reader, presented for your entertainment, and perhaps for the enrichment of your own life-lived in this everyday world, where truth proves more than meets a mere two eyes . . .<br />
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<br />
Introduction<br />
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There exists within the minds of many in the modern world a rather compromising division between what has been officially deemed rational truth, i.e., that which has been “scientifically proven” of the natural world, taxonomized and isolated in a laboratory setting under artificially controlled circumstances, and that which has been deemed “superstition,” or at best “supernatural” or “spiritual.” This dichotomy, emblematic of relatively recent ways of knowing in the philosophies of Europe and America, has created a stark separation between, say, religion and politics (though perhaps not so complete in practice as in theory), between physical sciences and the social sciences and humanities, and especially between practical living and mysticism. This is surely a symptom of the broader and indeed rampant compartmentalization of life in this modern (or postmodern/post-postmodern?) age, where once was arguably a more holistic way of being.<br />
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A farmer or blacksmith or scholar or merchant of times past did not divorce occupation from home, and finding some semblance of satisfaction in life did not assume an escape from the office or other place of employment. Similarly, religious or ritual practice did not take place solely on Sunday (or whatever given day, per whatever religion), but was in fact integrated into the everyday. Myth and the mundane, science and the spiritual, magic and material reality were similarly inseparable facets of life, the rhythms and rhyme of the day and night yet succinctly attuned to the natural world.<br />
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Though one can argue that there are benefits to current modes of dividing the day or week, or even to current conventions of separating ways of knowing, certain disparities and psychological conflicts unquestionably arise from these arrangements. Indeed, I might go so far as to argue that a selective blindness has o’ertaken the masses, something not unlike a tunnel vision that prevents most from seeing much of the beauty and wonder of life, an institutionalized myopia that shrouds a natural, magical, divine and eternal aesthetic that underlies and pervades all that is.<br />
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It was with something like a half-baked awareness of these notions that I set out to discover secrets hidden by the official institutions and popular paradigms, to reach for truth and beauty and divine love, to endeavor to discover a more complete aesthetic, and to seek to find myself—or better phrased from the perspective I now maintain, to find Self. Atman, brahman, the true and good Divine Self seeded within each and every and all as well as Universally present and pervasive, most succinctly and distinctly (in my humble but fairly well-informed opinion) expressed in said Sanskrit words. “God1” already present, rather than requiring an invitation and a bath. With some subtle awareness of this existence of something better and more valid, I wandered away from convention and conformity, parting with programmed presumptions and the purported truths presented me during years of education and social and religious training, and hit the open road.<br />
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What I discovered upon opening myself to the freedom of wandering the highways and wild places and sacred spaces of this land, by loosing my mind from the fetters of so called “common sense,” and upon learning to see with more than two eyes blew away the paradigms of church and university training and shattered the shallow assumptions and officially sanctioned presumptions generally made of experiential reality. On these journeys and intermittent sojourns I encountered shape-shifters and sasquatch, faeries and freakish, anomalous, serendipitous and synchronistic incidents that far surpassed expectations of what I’d imagined I’d discover upon disembarking from the programmed path and setting aside unnecessary societal expectations. The following short story accounts are a few of the more salient and readily recountable happenings from my journeys through time and space and mind.<br />
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To tell the truth of what’s to come in these forthcoming pages, these tales told in print are intertwined in time such that a clear chronology is not necessarily to be read in the progression from each account writ to the next. Some events are visited more than once within separately titled tales, to some extent tying these only somewhat temporally arranged narratives together in the midst of potentially confusing webs of causation and sequence. In other words, though each chapter does build upon or is built upon the others to some degree or other, this temporal progression is not without loops and reveries—indeed, as life experiences in a general sense are not necessarily granted meaning by strictly linear arrangements of memory, time and travel. Hopefully, then, the repetitions of certain accounts will serve to clarify or elucidate preceding or succeeding events which might otherwise have only minimal sequential grounding in the text, rather than proving redundant.<br />
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These things said, each chapter might nonetheless be read either as a separate and self-contained and fully satisfying story, as well as indeed part of an interwoven narrative which spans the expanse of the text, from page one to the end. The reader is therefore free to peruse any given chapter without feeling as if she or he has missed some vital element of a particular passage’s emplotment in pages skipped or in one story passed over to favor another, else she or he might choose to endeavor a more traditional linear reading. I might also note that these accounts were not necessarily penned in the sequence in which they appear in the text, and thus the tone, style and content included in each differ according to the inspiration, mood and memories that came to mind as I separately typed each tale.<br />
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The stories herein writ are mostly telling of time spent to some degree or other in-transit, of wanderings across the North American continent with in mind to discover evidences of magic and beauty and mystical truth still surviving somewhere underneath a sheen of American Dreamish normalcy. And as is the nature of a transit state—time and space being relative and so forth and certain bends and distortions, if not outright instances of “time-travel” as potentials whilst in such a state (again, by the principles of relativity and so forth)—a traveler in transit might not only find quite altered the linear appearance of an ordinary time line, but might even find the certainty of spatial continuity in question, if he or she looks closely enough to denote discrepancies. Home found at the end of a journey may indeed not be the same place left behind, once one has traveled afar. Or to offer another illustrative metaphor for the sort of time-space displacement possible to a truly open traveler, imagine jetlag-squared or cubed or times a thousand.<br />
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And these tales, though truly true-life accounts, are also journeys of and in Mind. Visions manifest from dream or imaginings directly onto the screen of “reality,” déjà vu, and extrasensory awakenings were indeed as much a part of the trip of these travels recorded as were simple reckonings of point “a” to “b” and “what happened” in-between. Indeed, whatever interconnectedness or “synchronicity” of time and space exists or what road magic is manifest to the wonderment of a traveler is conceived and wrought in and through Mind, thought, imagination and intentioned “manifestation,” and not merely via “rational” or “common sense” modes of causation. Thus, when you are told of unusual experiences or anomalies you encounter, “Oh, it’s all just in your mind,” you might justifiably and aptly reply, “Perhaps, but that doesn’t mean it isn’t real.”<br />
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To travel any distance in time through space conveys a very different consciousness than is active in a more routine state of life, especially when wandering to places unknown, as one peripatetically preoccupied is freed from psychological and psychic ties to everyday habitual practices, and his or her mind naturally opens to experiences and possibilities not normally granted attention in the midst of life lived nine-to-five. The traveler notices things otherwise overlooked—the shape of a cloud hanging over an unknown mountain peak, the scents traveling on the air at a market, the shapes of faces or a sparkle in the eyes of a stranger. A willing traveler is tuned-in to encounter alterity, difference, the possibility of novelty, and despite the seeming contradiction is also opened to an heretofore unknown unity with others and experiential reality. Travel thins the veils, and reveals the unity as well as relativity of time, space, mind and life-lived.<br />
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I will apologize in advance for a lack of engaging dialogues, with quote-bound conversations only sparsely interspersed within long stretches of narrative. I have done so to avoid potential misquotes, to prevent even the least misrepresentation, and to forgo inaccurate improvisation due to a lack of concise memories of specific exchanges. I fully intend to relate these events with as much verity and precision as I might, and thus must admit I have left out many interesting conversations for lack of perfect or even paraphrased accuracy. I shall surely include more dialogue when or if I try my hand at writing and publishing works of fiction.<br />
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As I recognize that much of the content of these accounts will be hard to swallow, and even more difficult to digest, I have gone to great lengths to be certain to avoid any distortion of events and to refrain from even slight embellishment. Indeed, everything I have written is accurate according to my perceptions and recollections and in many cases with other reliable witnesses present, though given the fantastic nature of much of what I have to tell I shall not hold it against the reader who questions what I represent in these accounts, and in fact would hope for a thoughtful and indeed critical response.<br />
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Simultaneously, however, I would hope these narratives (which, again, I stand by as true) will cause you, dear reader, to question the constructions of reality by which you have been trained to formulate your own perceptions of experience, and to open your eyes and other senses to the beauty and magic that exists only a short distance from the everyday consensual reality you’ve been so subtly (and sometimes surreptitiously) conditioned to believe.<br />
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<br />Jeffrey Charles Archerhttp://www.blogger.com/profile/01838766714000350169noreply@blogger.com0tag:blogger.com,1999:blog-1547833004368962230.post-56703425530594794282018-08-30T18:35:00.000-06:002018-10-22T15:41:30.852-06:00"Collusion . . . er . . . Conclusion" Conclusion to Memories and Musings of a Post-Postmodern Nomadic Mystic MadmanCollusion . . . er . . . Conclusion<br />
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I would like to conclude these true if difficult to believe tales, these mad short story accounts from my crazy wanderings around this land, with something of a denouement. I would like to, but it seems the story persists, the odd occurrences continue, the mysteries maintain their grasp on my day to day, and often of late less lighthearted or playful than during most of my journeyings. Though I certainly hope to experience other adventures and explorations of this wonderful and sometimes terrible world, for now I am at rather an impasse and the longed for conclusion continues to elude. One cycle, to some degree represented in these accounts (though with much of the subtler and esoteric insight left unrecorded), seems to have come to an incomplete or at least ambiguous close. What comes next, I do not know.<br />
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I have been living (if that’s the proper term for one who has been murdered on multiple occasions) in Laramie for just about one year, and have been psychically and otherwise vying with what might be called “metaphysical” critics (though there is likely a more accurate Sanskrit word than said Greek term) of my adventures, and of my renderings thereof. It may well be I have “metaphysically” or otherwise stepped on someone’s toes by seeking to uncover hidden truths or by pursuing a romantic dream with such fervor, else I have been facing the assaults of some mad muse improperly assigned to my service and intent upon prodding my mind with mischievous intent. Whatever the case, I have been languishing in Laramie, dealing with a milieu of mind and spirit (or spirits) that seems to be something not unlike a judgment of my critical response to the lila—“divine play,” or facsimiles thereof—that I have lived through over the last ten to twelve years. I suppose whatever vicious critique this work might receive from whatever book reviews in whatever newspapers might deem it worthy of mention will seem trifling in comparison, so perhaps I shall try to transform these subtle-plane assaults by receiving them as “good practice.”<br />
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Since I returned to this purported23 place of my birth and for some months previous I have been forced into a rather confused retrospective, encompassing not only the mostly happy years of my travels, but also everything I have memory of from this life, and seemingly some other’s (and perhaps a number of others’) memories and twisted versions of my memories appended to my own remembrances. This rather skewed review of my days and nights has been forced under the scrutiny of any number of lenses, from the purview of various dogmas and interpretations thereof, to perspectives at least represented as representing the points of view of various people I have known in this life in whatever capacity, to various portrayals of the purviews of various mythological constructs and mythical figures, deities and the likes. In addition, seems tricks and manipulations of illusion whether playful or mischievous in intent have found no cessation.<br />
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An old doorframe on the side of Jeffrey’s Bistro which should be ashed and trashed, back in place where ought to be a replacement, stands as but one example of the temporal anomalies and inconsistencies in the makeup of the reality I’ve observed upon returning to my “hometown.” Regarding this mysteriously unburned door frame discussed in the last chapter, by the way, I have consulted others who were present here during the same span of time, and even one fellow employee who was there when this incident occurred, yet no one seems able to offer a reasonable explanation for how such a thing could be.<br />
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As another example of my uncharacteristic malaise and the unusual characters seem to idiosyncratically materialize as if actors on cue, on my way to a morning (er, mid-afternoon) cup of coffee the other day, I encountered a Brahmachari fully clad in ochre pants and kurta and scarf walking past Daylight Donuts in downtown Laramie. I was feeling a bit put off in general, and the unusual sight of a shaved-headed Hindu monk in Wyoming seemed exemplary of the sort of bizarre manifestations I’ve been experiencing, regardless of affiliations or affinities, so I raised my open hand in the mudra for blessings and growled in a rather gruff voice, “Hara dharma! Haaarraaaa dhaaaarmaaaa!!” This rather startled renunciate raised his hand likewise in the Abhaya mudra, staring in disbelief as I then proceeded across Third Street.<br />
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Indeed, mind and illusion manifest ‘round me have grown more than a little insane, super-synchronistic and dreamlike, else at the least I’ve a manic and mean muse either prodding me to finish or to not finish writing and revising this text, and who also happens to have the ability to significantly alter the illusion of this reality. Needless to say, this has pushed me to the edge of my sanity, or at least to the margins of collectedness. Thus, if these last pages seem a little disheveled and a tad confused, this is because thus are my thoughts. I returned to this high plains valley expecting some good culmination or fruition, to begin some hard work for some semblance of tangible returns, and not to face further intrigues, deepening riddles and increasingly absurd lila.<br />
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Indeed, were I to endeavor to record all of the intricate and complex strands of the absurdly interwoven interpersonal mesh (and sometimes mess) of relationships and synchronies and causalities I have perceived or been forced to consider related to these tales I’ve written herein, the work would necessarily be comparable in length to the Vedas, and would likely still miss certain salient factors amongst those my mind’s meandered through like transiting some ethereal gauntlet. If I recorded every odd occurrence or curious coincidence that evinced the strange or paranormal, the resulting journal would be constantly writ from day to night, and then I’d need start again to pen these revelations as soon as I wake from dreams the next day.<br />
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Were I to write a thorough account of the mystical visions and subtle constructions and deconstructions have passed through my mind and exterior field of view and hearing and perception generally in the past few years, this account would likewise require a compendium nigh the breadth of the Vedas to record and explicate and consider. These short accounts of a rather surface reading of a few true to life experiences from my bizarre and beautiful adventures are what I might easily relate to a wider audience. A more in-depth critical analysis of karma-dharma, causation and philosophical explanations of the inexplicable shit and wonders I have experienced would leave this work rather wanting as a fun read, as well.<br />
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Whatever you might imagine of my sanity or honesty from what you’ve read herein, I do solemnly swear that what I have recounted in these passages is a true telling of my (mostly) quite lucid and self-critically considered and reconsidered perceptions of certain unusual life experiences and events. These tales are true, as much so as is the truth of my own existence . . . though perhaps I ought once again note, if anyone who reads these accounts has inside information, a clue or an informed alternative perspective on these evidences recorded herein, I’m always willing to revisit certain conclusions already considered, reconsidered and contemplated over-and-over in mind and in conversations with skeptics and believers alike. I’m not one to hold faith in well-debunked myths—not even my own, should they prove errant.<br />
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What means these odd occurrences within the broader context of what “Western” thought has termed metaphysics, ontology and epistemology or from the perspectives of theology or sectuality, I cannot begin to express within the bounds of this work. Had I a mastery of Sanskrit, I might be able to approach a taxonomy of these phenomena. I am just a beginning student of that more precise language, however, and so shall be forced to leave you, dear readers, to consider these whimsical true tales with only the rather limited commentaries and sometimes imprecise subtle analyses I have provided. And myself, now left to sift through the preceding pages to perfect sentences and paragraphs and simultaneously to exist outside text and past times in spite of questions begging and other coherent and contending plots pressing some point or theme or other upon my mind.<br />
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Dark and light reflections of varying hues in far faster than sound bite progression proceed before my visions outside and in self and story. Important themes I’ve in mind even sometimes simultaneously appear as surreally acted-out skits performed by seemingly random characters observed in my day-to-day, at the coffee house or library or marketplace. Else I might see someone’s doppel walk by whilst I am revising a sentence about him or her, experience the synchronous manifestation of a word typed and simultaneously sung over satellite radio and through the coffeehouse’s PA, etc. Such things are more constant these days than I’ve ever known before, and not always the fun they once were.<br />
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Once again, I would make no claim of uniqueness by these experiences, nor make presumptions of being “chosen,” holy or inimitably gifted. Rather, I would proclaim that these sorts of experiences ought bravely be recognized for what they are by any who might experience similar anomalies, accepted as containing potential and significant meaning and not merely reflecting psychiatric symptoms, despite the comfortable categorizations psychology might try to impose to suppress any “supernatural” content within any given life story.<br />
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Though the twisted intrigues portrayed and then deconstructed in this sometimes perverted retrospective forced upon me (only scarcely eluded to in the latter parts of the preceding narrative) would indeed drive most to madness, and far beyond whatever degree of crazy it is I’ve been driven, I’d still encourage others to challenge the lies of politicians and preachers, professors and pundits and other perceived authorities. Plays of words and memes and mythemes, memories and misrepresentations and machinations have been forced upon me like a flood or firestorm or volley of bullets (figurative or otherwise) as I have endeavored to make presentable sense of these bizarre happenings on my pilgrimages and other trippy pathways trodden, and as I seek to comprehend encounters and conflicts and communions with so many others, with past and present and future (if not necessarily in such a succinct sequence), with life and death, the in-between and outside-of, karma and dharma, all considered. Still, I believe it is well worth it to live life as a heroic quest for what is true and beautiful and good, and would encourage others to unabashedly seek and question the status quo in favor of freedom, purity, justice and honesty—if not without a cautionary note. Revolutionaries end up dead at least as often as not, after all.<br />
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I have plans to build an amphibious-psychedelic-peace-presenting-pleasure-cruising-wind-and-biodiesel-powered-dharma-conveying-fun-mobile, something I have contingently dubbed “the sailbus.” I have a want to purchase some land to create a haven, a sanctuary space for myself and other weary pilgrims, something not unlike an ashram, but by no means of the traditional sort, nor precisely a commune, etc. I have a wish to find my true beloved, my eternal consort, a woman divine and human, gracious and beautiful and kind, fierce yet compassionate, fun and wise and properly matched to me.<br />
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In the meantime, supposing my dharma permits and assuming I do not experience some breakthrough in the milieu in which I am currently mired, I may soon wander into the wilderness, only carrying whatever tools I’ll likely need as I part ways with the contemplative overload of recent times, and taking whatever time I’ve need to practice and meditate away from the confusions of so many other minds and the so often senseless chatter of society’s various neuroses. Nature is nigh always the best healing.<br />
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Supposing this book is published and proves popular, I suppose I’ll find the means to accomplish the aforementioned material goals, though I intend to carefully weigh whatever consequences might exist, to cautiously contemplate whatever dharma might accompany said karma before I proceed. With much (er . . . whatever degree of) understanding comes much responsibility, and I have no intentions of foregoing due consideration of what consequences might accompany even those humble wants. To make the transition from even dilettante ascetic to even dilettante householder is no small step.<br />
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There is indeed much more to life than material possessions and comfort, though given the choice, all things considered, some humble share of home and hearth and happiness seems not at all a bad thing. Whether those things are indeed forthcoming or whether instead I shall embark on other mad meanderings “off-the-cuff”—or perhaps a bit of both—remains to be seen. Until accounts of those (mis-) adventures find their way into printed accounts or other medium, I hope you have enjoyed what you have read (or shall, if you skipped to end before reading the beginning and middle) in these mad meandering whimsical pages, these difficult to believe but true accounts, these memories and musings of a post-postmodern nomadic mystic madman.<br />
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नमस्ते—Namasté<br />
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<br />Jeffrey Charles Archerhttp://www.blogger.com/profile/01838766714000350169noreply@blogger.com0tag:blogger.com,1999:blog-1547833004368962230.post-56790735557129066612018-08-27T11:24:00.000-06:002018-08-30T09:14:35.204-06:00Dvesa bhakti, Hass-liebe and Social Transformation<i>Dvesa-bhakti </i>and the power of inversion . . . the transformation of discursive violences by owning those vehicles of discursive violence, owning the words used to unjustly abuse you or your group to take that power back to heal both the injured and at least inadvertently the injurer . . .<br />
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Humor, even baudy humor, has a place to play in these righteous, kind and playful transformations, especially as we are transitioning into the Gauri Yuga, a figurative 10,000 year span to last so long as we choose good practice and devotion to the Divine and do maintain <i>sanAtana dharma </i>(literally "eternally keeping things together").<br />
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Black people taking the epithet "nigger" and turning said term into a term of endearment as "nigga," and gays and lesbians turning the term "queer" into a term of empowerment, and "fag" and "dyke" into playful terms of endearment are examples of this method of social transformation effected through discursive inversion. Such means to whatever degree reprogram the discourse, and thus transform those intonations and vibrations formerly used to injure into instruments of empowerment and playful healing.<br />
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Though such modes are tenuous at times, such are the indeed to whatever degree effective in turning such energies of injustice into useful and playfully transformative means of transforming venomous words into personal and group empowerment . . .<br />
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Shanti Shanti ShantiJeffrey Charles Archerhttp://www.blogger.com/profile/01838766714000350169noreply@blogger.com0tag:blogger.com,1999:blog-1547833004368962230.post-21886050437820903312018-08-26T16:58:00.000-06:002018-10-22T15:42:55.408-06:00The Vision and Manifestation of a Mescaline Pushing Owl in the Shadow of Elk Mountain, WyomingExcerpt from Chapter 7 of Memories and Musings of a Post-Postmodern Nomadic Mystic Madman:<br />
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One particularly succinct and poignant instance of a prescient vision manifesting very overtly before my eyes occurred at the edge of the mountains in my home state as I was driving the Miraculous-Beast-Shanti-Mama on a dirt road on the south side of Elk Mountain. The Snowy Range was in front of me to the east. As a bright orange-yellow October moon rose above the peaks to the fore, framed to my vision by a cracked windshield, I thought of the “medicine” that sat on the shelf on the door of the icebox in the camper on the back of the pickup truck I drove. I thought this might be an auspicious time to take some of this medicine, which consisted of a few feet of San Pedro cactus skins sliced off with just a thin layer of flesh included to ensure the majority of the mescaline contained therein would make it into the brew, then boiled down to a concentrated fluorescent green tea.<br />
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I decided such a decision ought to be ceded to divine deliberation, and thus to some sign to say it was the proper time to take this essence into my body. I knew I had to work the next day, though I also knew my employer would hardly mind if I was a little under the weather for having partaken of said medicine. I was setting up a drip irrigation system for a medicinal herb company, and my employers were, of course, all about the botanicals. As I continued to cruise around the mountain I contemplated what sign to ask, and immediately concluded it must be an animal.<br />
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Not a deer nor an elk nor a pronghorn, too common. Not a coyote, not quite appropriate. Not a cougar—I think I saw one a week before sprinting away from my headlights late in the night. Two cougar sightings in as many weeks would be too much to ask. A bird? Yes, but not one of those tiny little roadside fluttering night flyers, darting out across the beams of light preceding the potential threat of the fast moving and large projectile of an oncoming vehicle.<br />
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Then I saw it in my mind’s eye, this sign of certainty, assurance from whatever transcendent something had sway over psychedelic journeys, and specifically mescaline—perhaps “Mescalito,” as the appropriate presiding deity is called by some Native American tribes whose rites include the use of said psychedelic substance.<br />
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That’s it! A great predatory bird, with wings three or more feet in breadth, whose flight brings him or her from the left side of the truck, accelerating and then veering to directly in front of the windshield, about 15-20 feet ahead, then after leaning one way, then the other, the large owl or hawk cuts off to the right and out of view, thought I as said apparition proceeded before my inner eye.<br />
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I forgot about my deliberations and this vision and rolled a smoke with a pinch of herb mixed in, enjoying my still relaxed body, freshly soaked in the Saratoga Hobo Pool, a healing hot springs that bubbles out of the ground at somewhere between 110˚ and 120˚ Fahrenheit. I was savoring a drag from my mixed-cigarette when suddenly from the left, precisely as in my vision, a large bird with white and brown feathers flashing in the beams of the headlights soared to pass the pickup truck, then slid upon the air to directly ahead, maintaining the lead for a moment or two more, leaned to the left, then turned off to the right to disappear again into the night.<br />
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I am fairly certain this was an owl, and likely a great horned one, though from my venue I couldn’t tell for sure. Regardless, this manifestation was a perfect copy of what I envisioned several minutes before. No clearer sign than that could I have asked. After I returned to the ranch where I was working on an experimental osha root garden, I sipped a few swallows of the bitter green brew, built a fire and watched a mild show of colors and fractals and visions reformed, yet felt that the sign was indeed the greater teaching of this trip.<br />
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<br />Jeffrey Charles Archerhttp://www.blogger.com/profile/01838766714000350169noreply@blogger.com0tag:blogger.com,1999:blog-1547833004368962230.post-45168617914619367872018-08-19T18:33:00.001-06:002018-09-28T10:02:28.896-06:00Part 5 and conclusion of "In Search of the Beloved," Chapter 7 of Memories and Musings of a Post-Postmodern Nomadic Mystic MadmanThe main problem I discovered with hopping trains out East is that due to the proliferation of lines—a complex web of tracks and yards that densely covers the better portion of the eastern states—a train you hop in one town may only take you fifty miles before it is broken down and switched around. Out West where the cities are spread thin, a train is likely to take you hundreds of miles before you need disembark.<br />
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Greensborough is a university town, and I found a nice population of hippies and punks and others I could relate to a bit better than those young people I generally encountered in Virginia Beach, who were mostly the sort that sport sweatshirts with school or popular-brand logos and blue-jeans. Not to stereotype, mind you, but what one chooses to wear is generally meant to convey something about the personality and social intensions of the wearer (though of course inversely, to immediately judge an individual based upon such indicators is clearly and likewise an error, as books are only sometimes to be judged by covers).<br />
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I spent a good portion of my time in Greensborough hanging out outside Tate Street Coffee House by a large planter where the hippies and punks and other freaks young and old would often congregate to smoke and sip their cups of black brew, and 12 Steppers would likewise get their nic and caffeine fix. Also often sat to write and sip my dark drink of choice at the Green Bean downtown and at another little bakery/coffee house closer to the tracks. I often laid out my bedroll in a little stretch of forested land on one edge of UNC property in the undergrowth next to a lazy little rivulet that flowed through that part of the campus.<br />
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I made a few friends, or at least became relatively well acquainted with a number of the regulars on Tate Street. The further I wandered south, however, the more alienated I began to feel. Perhaps a significant factor was that I was sleeping outside when most of the people I encountered were insulated from nature by right angles, brick and shingles. Perhaps it was the harassment I regularly received from the police. Perhaps it was that begging was my only means of income, where whatever peers I might meet were working or supported by trust funds or college moneys from moms and dads or the government. Maybe it was the preponderance of psychic battles I found myself forced to fight, as well as the dark and foreboding dreams channeled to my mind by whatever malevolent entities or fearful realities of this world. Perhaps it was that I had been endeavoring, to no avail, to find some way back to the Rocky Mountains and my regular stomping grounds out West ever since shortly after I had decided not to work at the Omega Institute and had parted company with Leslie.<br />
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Nothing overtly extraordinary occurred during my sojourn in Greensborough, though one instance comes to mind that might have some poetic meaning in relation to the broader aesthetic of my journeys. One day on Tate Street I encountered a fellow trying to avoid the cops who was ranting on about a woman named “Coreena.” As I sat and smoked a cig with said lamenting fellow on the lamb, he continued to rant rather randomly and abstractly, ending his convoluted soliloquy with his oft repeated refrain, “You know, Coreena! Everybody’s got their Coreena.”<br />
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After a couple of months or so in Greensborough, I hopped a train that seemed to be heading west, but then ducked south and ended up in Atlanta. Big cities are not my thing, except for brief visits and when I have cash to spend. Nonetheless, I decided to venture into the urban jungle to see what I might find, as I’d never been to the Big Peach before.<br />
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In Atlanta I discovered a fairly hip coffee house not too far from the railyard called Octane Coffee Bar & Lounge, which I found served as quite a decent spot to sit and write and smoke and sip. I made my way deep into the city only twice. Once to an area called “Little Five,” a pretty cool hippie/Rasta district where I was able to acquire a small bag of herb—the first I’d had in some time, and a second time to try to find some footwear to replace the pair that were rapidly disintegrating from my road-weary feet.<br />
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One phenomenon which has rather vexed me for quite a number of years but was particularly taxing to my already stressed psyche by this point in my travels and travails is randomly overhearing what seem clear references to myself, and even noticing my name spoken in sentences that seem clearly to indicate personal knowledge about my person. This may seem a bit ego-centric (if not further fitted to other, more narrowly definitive psychiatric designations). Nonetheless, after much self-critical analysis of my perceptions pertaining to these particular instances of audible synchronicity, I could not deny such occurrences if I wanted to, and indeed I would often prefer to believe such things are figments of my imagination for the startling implications they might imply.<br />
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As I sat on the patio at Octane Coffee, three complete strangers were conversing whilst I was writing and thinking out loud, but without my audible voice being engaged. I overheard a comment which, as I recall, seemed to indicate some direct reference to my immediate thoughts, and which was followed by the response, “Oh, that’s just Jeffrey,” spoken by one of the three as she looked my way. The speaker was a rather short and sexy young African American woman with patterns shaved and died upon closely shorn hair who worked the counter at this coffeehouse. She reminded me rather startlingly of a once upon a time friend and lover, Jessica/Star, and I sat and pondered the meaning of this “coincidence” for some time thereafter.<br />
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As sort of an aside, one of the last times I spent time with Star we were at Trinity Coffeehouse in Laramie. As I stood at the counter, a beautiful barista from Montana named Tara handed me my cup, and she commented on how beautiful Star appeared, six or seven months pregnant and sitting at a nearby table (not with mine, mind you). It suddenly occurred to me how the two looked very much alike—both wearing mid-length dark auburn hair and summer dresses and both quite gorgeous—except that Star stood at somewhere around five-feet tall and was pregnant, and Tara only a few inches shy of six-fit tall and quite slender. I have since discovered that the name Tara, Hindu Goddess and consort to Siva, translates simply as “Star.” Tara wore a gold bracelet around her wrist that bore the Devanagari letters spelling “AUM Namah Shivia.”<br />
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After a week or two or so in Atlanta, I attempted to hop a train out. Already once caught by a “yard-bull” (hobo-speak for railroad security guards) and cuffed and escorted out of the yard, I was especially cautious as I attempted to board a hopper, first with intentions of Florida, though that train only took me to another yard south of town, where a worker then directed me back to a boxcar that returned me to Atlanta. Second time I got as far as Nashville, where I boarded another train I was told was heading north to Indiana, where I figured I could catch the main line towards the west, but awoke to find I had instead been railroaded back southeast to Atlanta. Third attempt got me only as far as Chattanooga, where I was held seeming captive for over one year by fears channeled from some as yet unascertained source, weariness of the road and rail and general malaise, and because of the fact that the small city was fairly welcoming despite a few unpleasantries.<br />
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A number of months before arriving in Chattanooga I had a rather dread-filled dream wherein Zunaka and I rode a train that ascended an exceedingly steep incline. Shortly after unexpectedly arriving in Chattanooga I discovered there is an incline railroad that leads from the valley to the top of Lookout Mountain. I didn’t try out this steep train ride whilst I was in Tennessee, in spite of the curiosity to discover how the dream and the corresponding reality might coincide and the temptation to determine what wonder or terror might await at the top-end-of-the-line.<br />
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I should note that I have never felt so much “not myself” as during much of this journey and since, and the more so the further I progressed. Indeed it felt as if some other consciousness or consciousnesses were constantly attempting to psychically influence or usurp my thoughts and dreams and intentions. As already noted, I do not subscribe to the notions of secular psychology that attempt to describe all instances of “hearing voices” or certain other seeming indices of “insanity” to merely physiological factors—nor did I accept APA dictated guidelines as aptly applicable for defining human experience even before such “aberrant” experiences were made personal, mind you.<br />
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Even at those moments where I felt most influenced by another and least in control of my immediate thoughts and actions, however, I have nigh always maintained a keen awareness of self, and of Self (Atman), and the ability to discern potentially self-generated delusion from illusions manifest by an entity exterior to my person, and thus to maintain mostly reasonable judgment. And indeed, hearing voices and seeing visions of the ordinarily unbelievable has been a trait of saints, gurus, purported avatars, seers and mystics generally throughout the span of world history. If Jesus or Mohammed or Moses or Mahatma or Yogananda or Joan of Arc can hear voices and have visions, should you not be also given leave to hear voices and have visions? Not that these should always be believed or obeyed, of course.<br />
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I am convinced that scientific-rationalism has made a mistake, or at least has omitted veritable factors worthy of consideration by denying what has in recent centuries been delineated, separated/segregated from supposedly rationally discernible, dissectible, and quantifiable “reality” by the term “supernatural.” These attempts to minimalize and cast contempt upon what cannot be controlled in a laboratory setting are in fact clear evidence to the insecurities of much of what has been propped up as “pure science.”<br />
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Though I do have respect for much of what has been accomplished by these relatively recent ways of knowing and categorizing or managing knowledge, said attempt to divorce spirit/mind and matter is unmistakably incomplete and wanting, as indeed, too many so called “supernatural” phenomena remain outside the ability of at least the generally assumed premises of “modern science” to explain. Life-lived cannot be reduced to scientific maxims, as this world is too great and variegated to fit entirely into mathematical equations or chemical formulae.<br />
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Scientific explorations have failed, for example, to explain the Tibetan Buddhist practice of tumo, wherein the practitioner can raise surface body temperature to upwards of 117˚ Fahrenheit by means of a particular meditation. Similarly, many yogic feats of “mind-over-matter,” such as the ability of some sadhu to munch enough cyanide to kill an elephant or meditatively manifest other states of seeming superhuman tolerance to extremes of heat or cold or pain have yet to be explained away by so called modern science.<br />
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I do understand the want of early modern scientists to escape the often-stultifying nature of what they deemed “superstition.” And yet, has not that science which intended to replace such beliefs become equally stultifying by its endeavor to reduce the variegated experiences of human life to electrical impulses and chemical reactions, thus seemingly devoid of meaning? Indeed it seems, as is so often the case, revolutionaries fall prey to the same faults as that which they sought to replace. Too often the oppressed have become the oppressors.<br />
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In America’s colonial history, the Puritan pilgrims seeking religious liberty soon set about persecuting Baptists and Quakers. Many Baptist groups, one of the most persecuted religious sects from the sixteenth to eighteenth centuries in Europe and New England and in fact early proponents of religious liberty, have in the last century or so endeavored to attack nigh any other sect they came across, and often as not in recent times have sought to restrict freedom of religion and speech. The French Revolution ousted one oligarchy only to become more violent and bloody than the oligarchy they ousted. The Bolsheviks likewise matched the severity of their predecessors.<br />
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And across much of the world and especially in Europe and America, the scientific revolution has largely replaced diverse mystical worldviews with materialist dogmas that can become as confining to freethinking as any set of religious maxims. Proselytization by both religion and culturally-loaded education and the rigid methodologies and dogmas of modern science have undoubtedly depleted the plentitude of viable and valid ways of knowing, sustainably maintained over eons by so many indigenous peoples. Perhaps before we conclude “science-takes-all,” we should take some time to remember and meditate upon the beauty of our ancestors varied ways, to recall the lore that held true through many, many tellings, and grant a respected voice to others not so much a part of the money driven, materialistically-minded mega-culture and its presumptions and purportedly refined opinions about the nature of things, conveniently called “modern science.”<br />
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Where might we find a shift of consciousness and society that matches compassion with transformation? change with mercy and a just integration or at least acknowledgement of what was good from the past? science that recognizes spirit? a state of revolution that welcomes challenges from previous paradigms, acknowledging that these may maintain certain valuable features lacking in the succeeding? This might be described as attending to the oscillations of the socio-cultural vibration manifest in the interactions between those supposed binaries of said dialectic, culturally, economically, socially and ideationally, then responding to tune the vibes through many modes of experiencing, from music to dance to romance, meditation, contemplation and honest discourse scientific and otherwise. “Herein is Yoga: Yoga is the alteration of the range of sense vibration, that therein pure consciousness might abide” (Patanjali’s Yoga Sutra).<br />
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I did feel mostly welcome in Chattanooga, with the most notable exception being the treatment I received from the local police. I had grown somewhat accustomed to be randomly asked for my ID, in spite of the unconstitutional nature of such an action. On one particular occasion during this sojourn in Chattanooga, however, I decided I had had enough.<br />
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I had just left a coffee house downtown in rather a rage, as I had read an article in the New York Times telling of yet another unconstitutional violation of civil liberties made law by the current criminal regime. As I walked down the sidewalk, a fellow I had met at another of Chattanooga’s quite decent selection of coffeehouses stopped me and asked if I could bum him a buck. I had just been given a twenty, and so gladly obliged. As this transaction transpired, one of Chattanooga’s stocky bald-headed pigs20 stopped his squad car beside the curb, rolled down his window and yelled at the fellow I was handing a dollar.<br />
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“You don’t have to give him that! You don’t have to give him that!” he hollered, his face and shiny skull turning bright red.<br />
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“No, I asked him for a dollar!” said the fellow I’d handed the green piece of paper with a picture of a pyramid and a dead president who reportedly was want to smoke “Indian Hemp.”<br />
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Ignoring this explanation, the cop got out of his car and swiftly approached me, demanding to see my identification. My acquaintance once again extolled my innocence of any crime, but as I was the one with the backpack and unshaven face, he continued with his illegal course of action. At first I tried to explain to the enraged officer that my passport and license had been stolen and lost, respectively. As he continued his rant, I decided I had had enough, briefly explaining to Herr Gestapo that he had no reason to see my ID, and that his actions were unconstitutional. I then turned and started to swiftly walk away through a small passage lined with shops and restaurants that is called “Jack’s Alley.”<br />
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As I reached the end of this alleyway, I decided the wisdom of my actions was questionable, and thus thought I might try to reason with this unreasonable man. As I turned and started back down the alley, the approaching officer yelled out, “Tie up your dog, I’m gonna taze you! Tie up your dog! I’m gonna shoot you with my tazer!”<br />
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Now of course I did what was instinctual when faced with such an imperative and threatened with a potentially deadly projectile with no means of defense or retaliation: I turned and I ran. Across the busy downtown street I ran, and as luck would have it, a female city cop followed by a sheriff’s deputy were rolling down the hill from the direction of the courthouse. At first thinking to evade, I instead turned to speak with the female officer as she stepped out of her car, hoping for a just exchange. I assumed that she might be a bit more reasonable, as female law enforcement officers often are, and that the added presence of the deputy might afford me a better chance at fair-dealings. In Chattanooga, it is the city cops who are most often the perpetrators of unjust practices, or so I had been told by a number of locals.<br />
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After briefly explaining my stance, the skinheaded pig showed up (an epithet I do not use to describe the cops generally, mind you. So long as they are protecting and serving and not harassing or violating I got no problem with the police). Shaking with a scarcely controlled rage, he proceeded to handcuff me, barely refraining from slamming my face into the hood of his car as he pushed me down to place shackles on my wrists. I continued with my correct assertions that this action was illegal and unconstitutional, and I suppose he may have realized the truth of my statements as I was soon released without charge.<br />
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On two or three other instances I was unconstitutionally harassed by the police in Chattanooga, who were probably the least civil cadre of cops I have encountered in all of my travels. Indeed, I was told that said department is among few in the nation that, at least at the time, had no external oversight.<br />
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In addition to these instances with the police I had one other overtly negative experience with some semblance of “authorities” during my stay in Chattanooga that I want to mention. Whilst walking through a parking lot on the North Shore side of the river, I was interviewed by a television reporter regarding the issue of homelessness in Chattanooga. I proceeded to offer an intelligent critique of the socio-economic factors that leave people homeless, and then explained that many who have no home are indeed living closer to the example of the man who a majority in the southeastern United States claim as their teacher and god. When the interview aired, every bit of this social critique was cut, and the remaining interview framed myself and the homeless in general as nothing but a bunch of worthless social undesirables and dangerous criminals. Oh yeah, and the mayor was rather a creep when once we met in the same parking lot.<br />
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I ought to also mention that I awoke early one morning, whilst sleeping face down on a hill, to what felt quite like a shotgun or high-powered rifle blast in the upper-middle portion of my back. Not the first time I have been murdered—if that’s the correct term to use when I seem to yet live—so I decided, based on experience, that the best thing to do would be to go back to sleep, thinking that chances were I’d have no injuries upon reawakening. Sure enough, I awoke a few hours later, not necessarily feeling so great, but alive(?) and with no gaping hole blown in my back.<br />
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Think me insane if you will, but at least take the time to read the account of my initial realization of having been murdered before you think me worthy of institutionalization.21 Incidentally, I later concluded that this incident probably relates rather directly (or backwardly) to the account Sarah (“Soulo”) in Ithaca told me of her boyfriend Charles having been murdered by a shotgun blast to his chest. Synchronicities such as these leave me longing for the (at least seemingly) innocent magic of my earlier journeys.<br />
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I could continue on about my captivity in Chattanooga, but I have tired of telling this tale, so I will merely say that I found the riverfront area and its coffee houses and cafes and parks pleasant, that I met some nice kids at one of the coffeehouses, and had a very difficult time leaving. I was forced to leave Zunaka in the care of some kind women I met at a coffeehouse there, as his hind-quarters had become paralyzed, apparently due to eating macadamia nuts from the sprouted fruit and nut bread I would eat almost daily. It was later reported to me they put ol’ Zunaka (formerly known as Zeus) down. May he find rest and peace and happiness in whatever doggy afterlife or rebirth.<br />
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Despite what some folks back west might contend, the experiences I had in over two-and-a-half years out east left me with a decent impression of most easterners. Though my psychic life became increasingly characterized by constant battles with subtleties of samsara, mixed-up maya, twisted karma-dharma and psychic crap from who knows what ill source, my experiences with people were generally pleasant. I suppose there were a few overtly unpleasant instances involving embodied humans—mostly with the police in Tennessee.<br />
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I certainly presented rather a poor and pitiful sight, most the time not dressed like a hippie so much as a hobo, and was thus without the benefit of even that layer of partial respectability—depending upon who you ask, of course. And yet most folks were still kind, and even generous. A 6’2” big-bearded un-bathed “hobo” (if that term properly applies to all who hop trains) wearing a well-worn backpack with bedroll attached and accompanied by a large wolf-dog is going to draw some sort of attention in all but a few locales—perhaps excepting certain mountain towns and the northern-half of the West Coast—and the majority of the consideration I received was overtly positive.<br />
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I never quite fully got used to being arbitrarily asked for my ID by the cops, despite the fact this seems to have become a customary greeting granted many who arrive to any given town on their own two feet, and who are then seen wandering the streets without an apparent home or hotel room. This despite the purported “freedom” of this land. The Fourth Amendment is still law, if any of you weren’t sure, and even applies to homeless vagabonds, to tie-die clad freaks who almost certainly have some weed amongst their effects, to black leather jacket wearing punks or protesters with anarchy symbols freshly spray-painted in black on their hoodies, and even (gasp) to folks of obvious Middle-Eastern or Arab descent, regardless of religion.<br />
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Just a few closing statements about my experiences east of the Mississippi. This might be called an “overview” of personal signification, both literally and figuratively.<br />
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I realize that despite my explication towards the beginning of this tale regarding geography and sacred (or at least symbolic) significances, I have scarcely touched on said subject since. So just to catch you up to the particular point where I am now narrating, allow me to offer a few interesting observations that came to my attention whilst wandering about in the eastern states, whether you find these worthy of pondering or no.<br />
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The Adirondacks and Appalachians were the only significant mountain ranges I encountered during this journey, and of these elevated places I’ve only a few limited observations to make. First, the names given these two aged and worn gatherings of peaks, promontories and weathered hills among the oldest on earth, seem to hold clues that at least in the context of this journey seem to make some sense, if only by some rather odd associations.<br />
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The Adirondacks and the name “Adi” is the first association that stands out to my personally opined esoteric analysis. “Adi” in Sanskrit means “ancient one,” and refers in myth, as previously mentioned, to either Sakti, the feminine source of life energy and consort to Siva, or else is found in reference to the story of the penis munching demoness with sharp teeth where one would expect soft labia. Though the actual mountains of the Adirondacks are relatively young, the rocks recently made to rise to make these mountains are indeed quite ancient. As to which of the metaphoric analogies I might surmise the Adi-rondacks might aptly be poetically or metaphorically associated, I shant decide within this writ work. Recall also that Dan, one of my hosts in Montreal, had a girlfriend named Adi.<br />
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The actual name comes from the Mohawk word ratirontaks, a derogatory name said tribe used to refer to the Algonquin tribes which means “they eat trees,” referring to the practice of eating buds and bark in times of hunger. Though I’ve some personal and complicated if not nigh inexplicable esoteric associations which might meet with the meaning of the native term, I shall leave those unwritten.<br />
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The Appalachians, obviously not a far step or leap etymologically from “appellations”—names. Indeed, many names I learned or encountered as signs during this journey seemed to hold no small significance in the mixtures of meanings informing my appraisals, and as clues to the confused constructions of this “play.” Though indeed I’ve yet to draw any succinct conclusions even with the sum of so many coincidences of names and faces and places—sometimes even lining up perfectly on a map when plotting people I’ve known to the places I knew them in an endeavor to make sense of the greater story’s plot—I have noted that some strange order or other often underlies the arrayals of people, names and places.<br />
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Also of note regarding said mountain range, I noticed from a satellite photograph that the “leg” of the southern Appalachians which extends to the edge of Chattanooga seems to end in what suspiciously—even startlingly—resembles a foot. The other leg, rather swollen and misshapen, extends through the Carolinas and into north Georgia. I couldn’t really make out any succinct torso, arms or a head above the waist of this behemoth body, but the foot is unmistakable. The Shawangunk Formation which sits just east of New Paltz is a northern extension of this aged mountain chain.<br />
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Of inland waters I encountered, the most obviously significant in a general sense and perhaps in my personal associations regarding this journey is the Mississippi. This river is the largest and longest in North America, and as already mentioned, divides this land on the order of no other geographic feature, except for the Continental Divide. I crossed this great river (which bears a name which actually means “Great River,” from the Ojibwa words misi-ziibi) twice on this journey, once traveling east and once upon returning west, once on foot and once in a Greyhound bus.<br />
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This crossing is a well noted symbolic passage, and indeed seems the most significant geographic demarcation noting the transition from my usual stomping grounds to an “other side” and back again. The source of the Mighty Mississippi is a body of water named Lake Itasca in Clearwater County, Minnesota. This starting place for the mighty Mississippi purportedly derives its appellation from the last four letters of the Latin word for “truth,” veritas, and the first two letters of the Latin word for “head,” caput. Though perhaps a spurious etymology, in many respects this journey to the other side of this nation-dividing waterway proved a trial of the truths in my own head, as well as heart, as both beliefs and devotions were tested as I embarked on adventures beyond its eastern banks. Indeed, the relative clarity of my intensions at the first crossing, from Iowa to Illinois, had given way to a sullied mind and wearied heart by the second crossing, far downriver and after both the Mississippi River and myself had become rather more polluted than was the case just after I’d hit the rails and road, and as I walked over the waters from Dubuque to East Dubuque.<br />
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The Saint Laurence River (or perhaps more properly, le fleuve Saint-Laurent; or more proper still, Kaniatarowanenneh, Mohawk for “big waterway”) encompasses Île de Montréal. Indeed, I was an island dweller for the duration of my stay in Canada, and whilst I was with Leslie on this isle very little on the mainland mattered to me at all.<br />
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St. Laurence was one of seven deacons of Rome martyred during the reign of Emperor Valerian, and was purportedly a custodian of the Holy Grail. Once again, myths of King Arthur are referenced. Indeed, my quest was to find something not unlike a holy grail as I sought source of life and wellspring of feminine perfection, like unto the yoni chalice of Devi worshipped (along with linga-stones) on Sivaratri, wedding anniversary of the Divine Couple in Hindu myth. I sought nothing less in this quest than the company of the Feminine Divine source of beauty and love and bliss, in and as the beatified Leslie—even if only to share her company for a cup of coffee or tea—and on the North American continent few places would seem more fitting by at least one mythological lens than this island amidst a river named for a caretaker of a sacred chalice.<br />
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The Hudson River, Muh-he-kun-ne-tuk (Iroquois), River Mauritius (“River of Mountains”), the North River. This river and its valley was central to my stay in New York upon departing Montréal, and correspondingly it’s crossing might be seen as symbolic of the dissolution of my relationship with Leslie. The Hudson’s source is a lake in the Adirondacks called Lake Tear of the Clouds, and the waterway leading from this lake to the Hudson River proper is the Opalescent River.<br />
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The next river that comes to mind on this journey is the Wallkill, named the Palse River by early European settlers (after the town of New Paltz through which it flows), and known to Native Americans as Twischsawkin, which means “the land where plums abound.” This river idiosyncratically flows to the north, where it idiosyncratically flows into a creek, called Rondout, before meeting with the waters of the Hudson. Oddly to an English speaker, quite a few place names in New York have “kill” as suffix. “-kill” is a Dutch suffix for creek, and does not designate homicide. Of not quite random associations I might make, whilst often sleeping on the shores of the Wallkill in New Paltz I felt as if my heart, rather broken upon my parting with Leslie, was starting to beat once again. In actuality Paltz is derived from the German word for place and not pulse, though the proper denotation does imply new beginnings. Indeed, in the midst of seeming loss, finding meaning, however spurious, is often vital for getting one’s bearings and back on one’s feet.<br />
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Lake Erie—well, the name speaks for itself, except that in the case of my experiences, it mostly did not. Erie is the fourth largest and fourth in sequence of drainage of five Great Lakes, is the tenth largest freshwater lake globally, and is named for the Erie tribe. The conglomeration of these five massive lakes is unique in the world, and my time spent with Erie gave me a bit of time for reflection whilst gazing over its waters. My summer along this Great Lake’s shore was a time of pleasant respite, a time of healing before once again—if not according to plans—resuming a clockwise journey ‘round the eastern United States. I should note, Buffalo and Sandusky were both a tad “eerie,” but Port Clinton was a very pleasant and welcoming place, and my slumber and dreams on Erie’s beaches were quite peaceful.<br />
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Though I stayed in Maryland not far from the Potomac for a few months, I saw this capital river only fleetingly. The Rappahannock was next in a series of flows upon whose shores I lingered. In Fredericksburg whilst sleeping by this now tranquil river’s banks, I dreamt of the soldiers of two wars whose blood had in fact fallen and flowed so heavy as to turn the waters of this river red. The Rappahannock was more or less a boundary between North and South during the Civil War, and similarly served as something of a dividing line between my wanderings North and South. The hippie crew I came to know in this colonial town sometimes called themselves the Rappahannock River Rats, and it was here I first considered constructing a bamboo boat to drift down to the big waters, to float away from cares and sorrows and to the Ocean’s healing waves crashing, though sailing away was not yet to be.<br />
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My first and thus far only encounter with the open Atlantic’s waters was a bit of a disappointment, as a statue of Poseidon—misappropriator of three-pronged spears and Greek deity generally represented as amongst the meanest—and kitschy commercialism characterized my experience of Virginia Beach, Virginia. Though the Ocean is beautiful from almost any venue, military jets and tourism did more than moderately detract from my first ever encounter with this Ocean named for a lost Mediterranean civilization. Virginia Beach was rather different than the idyllic visions of the Atlantic’s shores I’d held of quaint New England coastal villages or of those grand and flowered Southern cities that survived the civil war intact.<br />
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The Tennessee River, once known as the Cherokee River, was the last great river of the east I was to see on this adventure (I don’t recall noticing crossing the Mississippi on my way back west whilst on the bus), and I spent more time with these waters than any other on this journey. The name possibly translates as “meeting place” or “the bends”—as in bends of the river. Both banks of this broad river in Chattanooga are beautifully arrayed with monuments both natural and manmade. High above the flow on the south shore is Chattanooga’s Bluff View Art District, where modern, Victorian and classical structures sit atop a cliff, and on the other side of the river is the North Shore District, where large parks and a strip of coffeehouses and cafes and boutiques offered pleasant distractions and places to sit during my stay. Some of my ancestors, both Cherokee and Choctaw, lived in this region before force marched to Oklahoma on the Trail of Tears, and I feel as if my long sojourn here was somehow related to my long deceased relatives, some ancestral homing beacon that held me along the banks of these waters longer than anywhere else during my wanderings out east.<br />
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Insofar as any esoteric significances related to this place, the only myth or story or construct that comes to mind is reading a tale of a waterfall not far from Chattanooga where a Cherokee princess purportedly leapt off the falls to follow her Choctaw lover, who her family had summarily thrown off to perish on the rocks below. Whilst visiting Niagara Falls with Sarah when I was in Buffalo, I similarly considered the lovers’ leap theme (though I should note, Sarah and I never attained any such intimacy).<br />
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Waters are both life and death, love and loathing. Without water, we perish. Too much and we drown. Goddess Ganga is the Goddess of Rivers, and Her love with Siva is a source of conflict with Parvati in various myths. In perhaps the most well-known Hindu myth regarding the mighty waters of the Ganges, and thus of the whole world, fall upon the jata (dreadlocks) of Mahadeva so that the planet is not destroyed by such an unimaginable deluge. With so much time spent along so many rivers during this epic journey, I have to ponder whether devotions to both of these Devis may have led to some of my angst and internal discord whilst endeavoring this quixotic quest for love,22 else that I am both part Cherokee and part Choctaw.<br />
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One last note on waters, few are aware that Laramie sits on one of the, if not the largest island in the United States. I discovered this some years ago when reading James Galvin’s The Meadow, wherein he tells that the waters of the Laramie River and the South Platte both begin in the same lake, high in Colorado’s mountains, and meet again hundreds of miles downstream on Nebraska’s plains. This unassuming island that is my current home—shared with more pronghorn antelope than people—encompasses many, many thousands of square miles of sagebrush plains and pine and aspen covered mountains and alpine peaks, lakes, and creeks, and despite not looking very much like an island, definitely fits the technical parameters. I suppose my anxious return to this island hideaway on the high plains was to find certain harbor from the Ocean of Worldly existence and the uncertainties, the gamble of love and romance and the road.<br />
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A while after completing this journey, I decided to trace the paths of my meanderings to the east coast and back on a map of North America, and upon gazing at the lines drawn realized that the dot-to-dot created by this most odd of journeys I’ve endeavored created a rough outline corresponding quite startlingly to the shape of the continental United States! What this doth mean, I cannot yet say with certainty, though more than a slight symbolism was obviously at work, and perhaps a mystical meaning far beyond the scope of a simple journey of a man from place to place to place . . .<br />
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Disheartened and nigh broken after somewhere near three years mostly on the road, I boarded a bus to escape back to the Western U.S. and the high mountains. After a long ride through the south with a long layover in Dallas and on to Santa Fe, a hitchhiking trek to Taos and a much needed respite at some hot springs deep in the Gorge and next to the rushing waters of the Rio Grande, I continued up through Colorado and on to the closest place to any I have known as “home” over the span of this lifetime, the high plains and mountains of Wyoming, and to this great island between the South Platte and the Big Laramie Rivers’ flows.<br />
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Today I am sitting on the back patio of the very coffee house where I first encountered the woman who was the inspiration for this insane journey to Montreal and back, and for much of my searching and practice and devotions over the ten years preceding. Here I sit, wearily and warily typing an abbreviated conclusion to this epic adventure, with so many subtler implications and interpretations and long occulted secrets and esoteric fragments recently revealed spinning round my conscious and unconscious mind, mythemes and memes madly meandering my neurological and spiritual pathways. And with yet some slim hope of some reasonable conclusion or culmination of events and memories recent and ancient, with some semblance of trust in the certain transformations or the destruction of darknesses and confusions sown by some as yet undisclosed source, and with faith there is still some mode to manifest a healthy integration of information derived from historic and esoteric studies and dreams and odd experiences, all whilst yet maintaining the stubborn intention to do whatever I might in this world to help and heal, and to maintain proper devotions, divine and human and otherwise.<br />
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Despite the trialsome times and psychic assaults I increasingly experienced after parting company with Leslie, and the rather soured sensibilities I’ve been left to digest and injuries I’ve yet a need to heal from events and experiences mostly manifesting thereafter, I do not regret embarking on this quixotic quest to find the beautiful belly-dancing barista and yogini who had so entranced and inspired me years before. Indeed, I might well read the resistance and subtle and psychic treacheries faced as an indication that my absurd heroism and extremes of devotion have had some certain effect, if perhaps not to bear overt fruition for now or at least not in the precise manner I might have imagined.<br />
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I still think about Leslie, though we have not maintained communication, save perhaps at some subtle or psychic level. I hope she is happy and healthy and fulfilling her good potentials, delivered from whatever sorrows and suffering, dancing and doing yoga and continuing to be an inspiration to those who happen to cross her path. I doubt I shall ever fully abandon my visions of this beatific dancer as inspiration to my own personal growth and practices embraced since my first pilgrimage on the road, as envisioned object of whatever appropriate degree of devotion in practices of bhakti yoga, and at least remembered as a near approximation of an avatar of Devi, the Divine Feminine incarnate, the Beloved.<br />
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<br />Jeffrey Charles Archerhttp://www.blogger.com/profile/01838766714000350169noreply@blogger.com0tag:blogger.com,1999:blog-1547833004368962230.post-68910719449801197442018-08-19T18:17:00.000-06:002018-10-22T15:44:15.479-06:00Part 4 of "In Search of the Beloved," Chapter 7 of Memories and Musings of a Post-Postmodern Nomadic Mystic MadmanNew Paltz is not entirely unlike Rhinebeck. Both are quaint colonial era villages with old homes and churches and particularly cool old graveyards, urban populations of deer and a nice assortment of locally owned restaurants and other businesses. Being a university town, however, New Paltz was much livelier, and had a history that included regular and sometimes unscheduled appearances of the likes of Janis Joplin and The Grateful Dead at a place on campus known as “the Tripping Fields.”<br />
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I was first conveyed to New Paltz by a young woman I met in Kingston, across the river from Rhinecliff and north of NP. She and I met at an uptown Kingston coffeehouse, and I felt a quick resonance develop as she told me of having recent experiences that were quite like mine, i.e., in the psychic-weirdness sort of way. Her eyes were an amazing mixture of blue and green and brown and various other shades, and were more than mildly reminiscent of an exterior view of the earth. She convinced me I ought to come to New Paltz where she attended the SUNY school, and I readily agreed. We arrived at her parent’s home, and I soon met her two sisters, who were also interesting women, each in her own manner.<br />
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I must say, my suspicions were raised by the apparition of “three sisters,” a partnering more than occasionally present in myth and story. As soon as this lovely new friend offered me temporary lodging, assuming her parents agreed, a vision came to my mind, and of a sort I had been increasingly experiencing that arrive with a feeling not unlike déjà vu and that had been proving startlingly accurate, if not unalterable. I saw my form laying awake and aroused upon the couch, then climbing the stairs in the darkened house and cavorting with one or more than one of the sisters in her/their respective bedrooms.<br />
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Not that the thought of sex with any of the three was in itself the least unpleasant. Rather, it was the potential implications of a possible union with a member (or especially more than one member) of a potent threesome of unknown identity—goddesses? fates? witches?—that caused my reticence. One of the three I later encountered at a show at a club on Main Street (a Green Party benefit, if I’m not mistaken), and if I recall she greeted me with a warm embrace, and definitely and most memorably bore the strong scent of yoni—in a pleasant and potent and possibly even sacred way, mind you, evocative of an elevated or concentrated feminine sexuality, and not of a lack of hygiene. Too much potential intrigue to expose myself to at the time—i.e., to sleep just downstairs from this intriguing and enticing trio, as tempting as the offer might have been. I slept in the patches of forest in and around town, and my only bedfellow (at least for the duration of this visit to New Paltz . . .) was a large furry dog who kept my feet warm.<br />
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In addition to other attractive features of this quaint college town, there was an active group of Green Party activists allied with local and transient hippies in a cooperative located on the main drag in downtown New Paltz that was combined art-space and coffeehouse (which only served the drip-brewed sort) and site for music and activist sorta stuff. I was impressed with the community in general, and was treated quite kindly by nearly all the citizens I happened to meet.<br />
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Zunaka and I would join the hippie kids, gutterpunks and hipsters who would sit in front of the co-op building on “the stoop,” smoking cigarettes and drinking whatever was in various paper bags and talking shit about the cops or other happenings, and occasionally forming a contingent to march to the edge of the ‘haunted woods’ to puff a bowl or a joint. I encountered various figures amongst these and others I met elsewhere in this town (as elsewhere is oft the case) who later seemed to remanifest in like forms—or like spirits at least—in various others in various other places over the course of travels to come.<br />
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Indeed, on numerous occasions over the duration of the continuation of this journey others with similar appearance as distant friends or other figures from the past, if not near doppelgänger’s and sometimes even bearing the same names, began to appear more regularly than I was already accustomed, often after a mere thought of someone I have known from elsewhere. I have experienced this to some degree for quite some time, and have considered or envisioned that perhaps some invisible or psychic chord reaches out far beyond one’s physical presence to find an analogous person who has the like “receptors” to the remembered faraway friend or significant figure from elsewhere, drawing this other with familiar visage or energy to answer said subtle psychic call, else drawing one to said other (an analogy borrowed from Carlos Castaneda). On this trip such phenomena increased exponentially beyond the scale to which I was accustomed.<br />
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To frame this phenomenon from a slightly different perspective, imagine the popular figure or metaphor of the mysterious person or likeness presenting him-, her- or itself just visible in the background in precisely the proper scenes to create a sense of intrigue. Is this multiplicity of a shadow-veiled figure sign of a friend or a foe working behind the scenes? Do the repeated glimpses of an archetypal form manifest from one far-flung site to another, a fleetingly familiar yet not fully known someone often seen just out of the foreground—does this “other” perhaps portend “a friend on the inside,” a friendly spirit, else perhaps the figuration or manifestation of an actual assassin, even? Is this a “good-guy” or “bad-guy” (or –girl, respectively) in the trench-coat with the derby pulled low over brow and dark sunglasses waiting to hand off a briefcase or attaché of secret documents or an ancient scroll or to offer some secret advise, else sitting in the corner trying to appear nonchalant whilst watching the scene (and possibly watching you) whilst half-obscured in the shadows? What exactly is one to make of the recurrence of a number of like figures accompanying or randomly appearing on one’s journey, people popping up sometimes phantom-like with only slightly different faces in a series of places coinciding with contextual precision, as if on cue? These sorts of things feel natural when watching a film, yet rather strange when living what most folks like to call “reality.”<br />
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This practice of vision, recognitions of the Divine and various archetypes writ in myth and meme and popular culture and past experiences manifesting particular memories or spirits or energies of various traditions new and old, these collections of consciousness revealed or constructed as gods and goddesses and echoes of ancient and recent heroic figures and so forth can and do indeed animate life lived and experienced, whether noticed or no amidst the purportedly mundane, and even in these days of the prominence of so many technological wonders and the attempted segregation of magic to books of fiction, movies and TV and tabloids. Those figures lauded as pinnacle of things good and true (as well as their supposed opposite), Gods and Goddesses in mythic arrayals and portrayals indeed do present figurations of every-person’s reality, leastwise if those persons are willing to meet any semblance of their personal potentials. Third eye vision shows, among other views, that each figure in any given scene is at least a partially realized expression of forever stories, if generally without an immediate awareness of the particular myth or story’s plot foretells the play being lived. Each is a dancer in the Universal song and dance, however poorly- or well-practiced; all are players in the eternal theater, if not always playing a starring role.<br />
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Thus a stranger passed on the sidewalk or on the bus might be the fulfillment of the proverbial pop-music question, “What if God was one of us?” And indeed this is true, and of Goddess, too, at least from the one most important venue of vision to keep in mind. Namaste, namaskar, or however best pronounced to convey this eternal truth, also roughly expressed or translated or transliterated through whatever means of transmission by the phrase, “Love thy neighbor as thyself (or better, Self)”—for Atman is there, too. We are all living lila. Whether consciously or no, we are the Divine at play.<br />
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I should mention that in mentioning certain individuals I remember from this or that place I may not make note of various others present on the given stage, and indeed may not mention some who might in fact play a more pertinent role than those who do make these pages, had I either a more complete purview to appropriately recognize an unmentioned figure’s importance, else the inclination to reveal something more than I deem appropriate in this moment as my fingers press the keys. Some keys to the plot of this narrative (told from a perspective admittedly not immediately omniscient) are thus left out quite intentionally, and others likely omitted by some other’s wish, consciously or unconsciously registered and respected.<br />
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I do hope to write with utmost sensitivity to those others who are involved in this story in whatever guise, with like due respect to whatever other narratives exist interwoven with what storylines I have been made privy to or experienced directly, and have no intention of penning any semblance of a slanderous script. I would hope, however, to be excused if some friend present at whatever point in this history being told goes unmentioned, lest someone I love is left feeling slighted, else if I miss another important parallel or intersecting narrative by some sort of subtle vision myopia. To chronicle each event with such exacting detail would tax my patience and yours, dear reader, and would make for a work far too voluminous to carry in your pocket or purse.<br />
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A tributary to the Hudson flowed gently through one edge of New Paltz, and I often camped by its shores. Never really established a set campsite, here or elsewhere on this trip, but regularly shifted both where and in what direction I slept, with careful attention to all available senses. I had a rather dark and disturbing dream life during much of this journey, and felt as if some other or others were accessing my REM experiencings, as well as other portions of my mind at times, and thus I quite thoughtfully selected my site to bed down each night.<br />
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On numerous occasions while sleeping under the open sky, especially whilst in New York, I would awaken from a strange dream, roll a smoke then roll onto my back to gaze up to the starscape immediately above to ponder what I had dreamt, and then notice that one of the “stars” would suddenly dart away, from stationary to faster than the speed of sound in an instant. As absurd as this might seem, I believe these were someone or thing from “above” invading/interacting with my personal dream space—whether actually of extraterrestrial origin or no. Once you open your eyes to see, you will see. Not that what you see will necessarily always make sense.<br />
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In New Paltz is one of the oldest still extant roads in the United States, with equally aged tombstones residing and subsiding on a hill on one side, and on the other a field with a community garden and nearby aged stands of trees alongside the river’s banks. There was a large fallen tree in the midst of one of these groves that often served as a seat for smoke sessions. Beyond this was a grouping of trees that bore rather grotesque faces sculpted in burly knots upon twisted trunks. This part of the forest was thus called “haunted”—though there might have been other reasons. I never camped here, not desirous of any further supernatural weirdness than was already a constant.<br />
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As example of said weirdness, on one occasion as I sat on a bench near the bakery in downtown New Paltz I observed a man with dark curly hair wearing a striped jogging suit walk past, and then up some stairs suspended on the side of what I believe was a toy store, then entering the second floor apartment. A couple of minute later another figure that appeared identical—same hair and face and same mafia-style leisurewear—followed the same path past my seat and up the stairs and into the door above the toy shop. A third time the seeming same man walked past, this time turning to offer a rather creepy grin before proceeding up the same (and only) set of stairs into said abode.<br />
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Now either this fellow was going to a great deal of trouble to startle me, jumping out a second story window on the other side of the building, then rounding through the alley or some such to pass my vantage thrice, was a set of triplets, else this was some sort of bend in time-space or what in the movie The Matrix is dubbed “déjà vu”—i.e., when the black cat twice saunters past and twice utters the same “meow” whilst the film’s heroes are climbing some stairs.<br />
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These sorts of experiences experienced too frequently can add up and tax one’s mind’s ability to maintain a grasp on what (nearly) everyone else pretends reality to be, making it difficult to keep a figurative foot in the door between some semblance of third-eye vision or extra-sensory awareness, and the realm of consumer-fixated media-mesmerized zombies and 9-to-5, the seeming state of many folks’ consciousness these days.<br />
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To the defense of the latter, however, I must admit I have sometimes found solace from the confusion of other sensory inputs by viewing mindless media, vegging to the tube and so forth, as evidenced by various movie references interspersed throughout this narrative, and must confess I’ve sometimes found comfort in the stability of regular employment. When meditation is not practical, trite entertainment can sometimes expediently empty the mind of unwanted chaff (though perhaps merely by replacing it temporarily with other chaff), and offer an otherwise pleasant distraction, and the workaday can become mindful practice.<br />
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There is at least one other odd occurrence of note I might mention of my time in New Paltz, as it related to a string of coincidences to come. An o’er friendly and rather effeminate fellow of Asian descent I often encountered in New Paltz would generally greet me and others with a high five, followed by the proclamation, “You’re It.” I would have only taken this as a quirky habit, were it not for the very darkly tanned woman I soon met at a pool party in Ohio who very seriously stared into my eyes as she, too, tagged me as “It.” A few months later I would discover that the weekly paper in Fredericksburg, Virginia is It, too. Said sometimes surreptitiously ambiguous and overtly androgynous personal pronoun has indeed been haunting me since, though I’ve faith I shall recover.<br />
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After this initial stay in New Paltz, I caught a ride north and west with a woman named Margaret I had met early on in this sojourn. She had a friend named Meredith who was a startling doppel to a friend of mine named Mary (who is sometimes Miriam—or the other way around). She was staying at the hostel (Margaret, that is), a three story colonial house with a statue of Poseidon posted in the garden perched above a fountain and small pool.<br />
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Greek and Roman mythological figures were showing up rather too frequently for my taste (please pardon the possibly politically incorrect assertion). Though I recognize the various mythologies of the world as unquestionably interconnected, often harboring tales in texts and traditions that are chapters in the greater story or at least fragments containing clues, I have both an instinctual and aesthetic dislike of the aforementioned paradigm, and to some degree lament the extent to which this tradition has been employed in the construction of the “Western tradition”—a construction that is designed by its very geographic designation to selectively exclude the mention of other influences, to mistakenly categorically deny those strands of the narrative which are “Eastern,” despite however important those influences actually are to an accurate history of European peoples.<br />
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Those who’ve adopted said traditions as representing some sort of ideal would have done better to venture further east for insights on ancient truths, closer to the most ancient extant sources of our history, rather than lazily settling for the handiest dissemination and distortion of the earlier wisdoms, slothfully unearthing or “rediscovering” the near-east near-ancient mere-emanations of the depths of India’s wisdoms, accepting a third- or fourth-hand telling buried just under the surface of Europe’s only briefly forgotten past issuing from Rome and Greece rather than admitting it was dark-skinned peoples in India who first developed those strands of civilization much later manifest in the so-called “West.” As an example, Mohenjo-Daro in the Indus Valley had running water and sewers nigh two-thousand years before Rome, and regionally variant versions of the Indus Valley Seal have been found at least as far away as Northern Europe.<br />
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Having already seemingly settled for these “sources” of civilization only half-way traced to the truer sources of those traces of past thought, Western culture then granted comparably scant attention to the very oldest extant versions of the oldest tales and philosophies yet available whilst the British held colonies in India. The racist mindset of the colonialists could scarcely see the light of Vedic lore, apparently deeming the dark skinned people and apparent polytheism of India more “primitive” or damning to those earlier strands of thought that are in fact closer to the roots and closer to the truth of the beginnings and wisdoms of civilization’s most recent stories (i.e., last 10,000 years or so).<br />
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With many Greek and Roman and Egyptian appellations appearing as place-names in the United States, Sanskrit words are surprisingly more often and more closely echoed in Native American place names than in those granted by the narrowly schooled and shallowly rooted newcomers’ geographic vocabularies. This, despite widely admitted Sanskrit/“Indo-European” roots of European languages generally, as well as said tongue leaving imprints upon various native languages of the Americas (which is not widely admitted), lands colonized by real Indians—i.e., from the Indian subcontinent—long before Europeans decided to invade.16 The Vedic timescale posits the Earth’s inception at around or just under four-an-a-half billion years old, by the way, surprisingly close to the figure posited by modern astrophysics.<br />
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Only in recent years have America and Europe begun to grant due recognition to the most intact ancient tradition in the world as worthy of sincere attention, mostly arriving as yoga and meditation practices, though also by influencing a departure from o’er simple binary thinking to a more integrated recognition of the greater spectrum of what is, artifacts redeemed from the closet of the “Western mind,” and reintroduced from over the Pacific and on the Hippie Trail. And yet, consider what Columbus was purportedly looking for when he set sail towards the setting sun: none other than India.<br />
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All this said, I found I was being rather bombarded with specifically Greek and Roman mythical references, both in names and effigies encountered, and in various experiences where these figures seemed to whatever degree manifest in the expressions of illusion presented in the lila of my life experience in the Eastern US. If you look at a map of New York, for example, you will note numerous appellations of Greek and Roman (and Carthaginian) origin as place names, from Ithaca to Utica, Rome and Carthage, Medusa, etc. (though I should note, there is a Delhi, NY). As a rather more fleshed out instance of the lila that matched these themes, soon after leaving New Paltz I met “Fortuna” at a gas station on the south end of Syracuse. Fortuna is the Roman goddess of fortune. She was hitchhiking to Chicago to see some jam band festival or somethin.’ I should note, said encounter was not at all displeasing to my aesthetic sensibilities.<br />
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Margaret took me to her “parents” house in the farmland southeast of Syracuse. We arrived and entered the old farmhouse and Margaret introduced me to her parents, who she then told me she had just met . . . weird. She made a bed for us in the living room, as most of the rest of the house was being renovated. I shall just say that our night was odd. No, we didn’t fuck. That’s all I’m saying, out of respect or due to remaining confusions on my part. Margaret and her parents(?) dropped me off at the edge of Syracuse near a convenience store with a McDonald’s grafted to the side on their way to the airport. I sat with Zunaka at a picnic table flying a sign requesting conveyance to Buffalo. I called my friend Sarah who had recently moved to Buffalo to tell her I was on the way, then waited . . . and waited.<br />
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I wandered around to the front of the McDonalds, and immediately noticed a beautiful woman with a very short dress sitting by an open portfolio of her artworks. She was attending to a small black cat, and hoping to make a few sales of her fantastic sketches of naked faeries and goddesses and other buxom nudes done in colored pencil, paint, and various other mediums. She introduced herself as Fortuna. We immediately took to each other’s company, and I rather immediately noticed she wore not a shred of cloth under her very short dress, and was not ashamed to grant a rather full view of what loveliness did lie between her thighs. I will not lie: I rather immediately entertained hopes of more than a casual acquaintance with this fellow wanderer.<br />
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As the sun began to set, we made our way through a nearby field to a small clearing next to a channel of water and under a twisted tree with large low branches extending every which way. I laid out my tarp and blankets, and we proceeded to puff a bowl of some kindbuds Fortuna presented. Her little black cat climbed into the tree, and Fortuna and I talked at some level I cannot easily represent. One comment she made I will report, however: “It’s nice to meet someone who is my equal,” stated she after we had had a mild bout or dance with words and subtleties beyond the normal exchanges of mere mortals.<br />
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The greatest oddity of this interaction with Fortuna was that when we several times began to raise desire’s fire, kissing and otherwise exploring intimacies, else finding strong resonance in intense conversation, or some combination of these modes of raising heat to kindle flames in both mind and body, she would stop and place more layers of clothes over her sensuous form. As soon as the heat dissipated, she would again remove layers. I concluded that she had some particular “key” or “button” or other such something that would reverse her inverse response to desire and almost certainly set her off into an unbounded passionate frenzy, but only realized what I believe were “the magic words” as she loaded up into a ride the next morning (of course!!), leaving me to wait for Sarah to pick me up.<br />
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As I bade Fortuna farewell, I made a complement of sorts to an otherwise unmentioned feature of her accouterments. Offering an adieu to her sweet pussy . . . cat, I immediately noticed a fire ignite in her eyes, just as the van’s door was shut from the outside and she was conveyed away. As the light blue caravan conveyed her away and towards the highway Fortuna’s gaze was fixed on me like a lion or a leopard about to pounce, or as a hungry tiger wantonly staring at people as easy prey from inside a cage at the zoo. Of course! I would untangle the riddle guarding her chastity as she was leaving! Oh well, who knows what would happen if a Roman goddess and a sadhu got it on. Almost certain troubles, I’m sure. Nonetheless, she would’ve undoubtedly been a great lover, and my concerns about inter-pantheonic sex would’ve certainly lost out had her desire been loosed to meet mine. Regardless, I do recognize this as an oddly auspicious meeting that ought not be the least depreciated just cuz’ I didn’t get any (much).<br />
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On past and less trialsome adventures, I lived harmoniously with the understanding that my encounters with serendipity and synchronicity were almost wholly encounters with Devi and her entourage. Durga was the playful lover and teacher, and in whatever series of beautifully strange events or encounters with a new lover, it was but some facet of Maha Maya I understood stood behind the scenes of whatever lila, or was somehow manifest in whatever woman with whom I was engaged in love play. These are certainly aspects of tantra, a less physically expressed manifestation of the typical images of a curvy devi-yogini sitting on the lap of her lotus-seated lover, linga deep in yoni.<br />
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Among other things, I suppose embarking upon this journey was making a statement to whatever powers that be, whatever aspects of Divine being might have sway, etc., that I was ready for a woman who’d remain with me as a steady partner in practice, a tantrica with whom I might share in mantra and asana and bhakti, a lover with whom this practitioner might find resonance in practice, and who’d likewise find me good teacher and student and lover and friend. Though I left Laramie with in mind a particular person as envisioned manifestation of said possibility, I would neither confine Leslie nor myself unduly to a particular storyline or writ role. Stories about Deities are meant to empower, and myth is meant to guide, not to confine either the deity represented nor those “mere mortals” who contemplate, revere, and sometimes imitate depictions of the Divine delivered through whatever temple or sacred text, tradition or mythology or iconography.<br />
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Among other challenges subtly posed on this journey was the introduction or interjection of other mythologies presuming to take space in my perceptual reality and conceptual constructions, as if to confuse (else to force some mode of synthesis with) my already well-formed practices. This is yoga, too: the integration of global history into the grand and beautiful love story it really is. Regardless of my distaste for certain mythologies, there are bits and pieces, or at least emanations or vestiges of this grand (if sometimes twisted) tale to be gleaned in myths and collective memories from every corner of the globe.<br />
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Sarah arrived in a small sedan. We cruised west to Buffalo. Sarah was an avowed skeptic—she even worked for an institution that overtly promoted said state of being in the title of its primary publication. Annie DiFranco owns an old church building in Buffalo, as I have been given to understand. Ani is a skeptic of another sort, or at the least has expressed a fierce rage against the status quo, patriarchal abuse, and ills in the relationships of men and women and gender power relations generally. Obviously Ani is an optimist too, ‘cuz she tries to get people to listen, become aware and assumedly to change for the better.<br />
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Sarah lived in an apartment north of the downtown Buffalo. Ani’s church is in downtown Buffalo. Sarah is fairly tall and quite hot. Ani D. is sorta short and of a certainty both lovely and sexy, despite her claims that she’s “not a pretty girl.” Sarah and I went to a coffee house downtown on the first morning of my stay with her. I was sorta hoping to happen to run into Ani D., as I am given to understand she frequents such establishments. I had questions to answer about a mystery that had unfolded mostly on the West coast over the course of several years that may or may not directly involve said female singer/songwriter. I didn’t see Ani at the coffeehouse, though I did meet some construction workers who were coworkers with the son of a friend of mine from Laramie named Mike who’s a dead ringer for Wild Bill Hickok (the friend, not the son that is), works at a tattoo shop and pierced my ears, though said son of said Wild Bill lookalike from Laramie was not with his coworkers at the coffee house.<br />
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Sarah and I went to the falls one sunny day, my second time to view these grand tumbling cataracts. I stayed with Sarah for a few more days, then departed to the south then west once her boyfriend from NYC came for a visit.<br />
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After a depressing meandering jaunt through the barren neighborhoods in the southern part of Buffalo, an experience that rather reminded me of my underworld dream in Montreal, I found my way to a highway that led into Ohio. I caught a ride with a couple who told me they were conveying the ashes of a man named Jeffrey to Columbus. The purportedly incinerated was brother to the male occupant of the soft-topped Jeep, and lover (husband?) to the woman (widow?) in the driver’s seat. I immediately recalled having met a man who was driving out from a hot springs that sits east and over the ridge from Santa Barbara who had just spread his friend Jeffrey’s ashes somewhere around the springs and the creek that flows by said steaming, scorching geothermal pools. We smoked a bowl (I instinctively knew he was carrying), then I drove the rest of the road and went for a soak.<br />
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The couple in the Jeep driving from New York to Ohio handed me some herb to roll up into a joint as Zunaka and I sat in the back of their Jeep CJ (come to think of it, the guy near the hot springs was also driving an old Jeep or some similar vehicle). The couple dropped me off at the edge of Cleveland. I headed towards the heart of the city, recalling that I knew a couple from Laramie and thereabouts that I’d heard was now living somewhere in this metropolitan area.<br />
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I walked into a bar that I soon realized was of the sort that mostly catered to gay men. I glanced at the phone book, which bore no trace of the names I was looking for, and then hastily made my way back onto the near empty streets, not quite comfortable with the fellows donning leather biker caps and sleeveless T-shirts seated at the bar checking me out a little too much. Now mind you, I don’t take offence at a gay man finding me attractive, just not so hot about being looked at as a piece of meat for the skewering.<br />
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Zunaka and I began to hike south. As we stopped to rest under a road sign by an intersection a couple of girls just over or under twenty stopped to chat with me, and ended up giving me a lift to an all-night coffee house. The place was filled with the sort of patrons expected to inhabit a smoke-filled late-night caffeine-pushing hangout in an urban setting. The ratio of black to other hair colors was far too high considering the ethnicities represented, and eyeliner was employed liberally all the way around. Tattoos were amply displayed, and skinny black-clad teens with glasses played chess in the corner. I sipped some coffee, wrote a bit, then shortly hit the trail again and within a day arrived in one of the purportedly more enlightened centers in Ohio, Oberlin.<br />
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As I approached this liberal college town, riding late at night with a fellow who’d stopped for my extended thumb, some strange musing or channeled information told me a tale that involved Adolph Hitler and Eva Braun (obviously triggered by the place name, minus the “O”) and reincarnation or a bardo journey, all whilst the driver went on about the town and region. Granted, sometimes such thoughts are self-generated, but other strands that have presented storylines or other information directly into my thoughts are so foreign to my own consciousness that I am quite certain they derive from some other sources, vis-á-vis a muse or dead people or something of the sort. Again (and rather eerily) these sound-bytes with an internal feed sometimes tell startlingly accurate truths.<br />
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My stay in Oberlin was short, but not particularly unpleasant, if surreal in a way I can’t easily describe. I liked the park in the center of town. Someone in this central park asked to take my picture, and oddly my form came out quite blurry, though I had not moved and another in the picture appeared quite clear. This phenomenon repeated on a few other occasions hereafter as random strangers wanted to photograph me and Zunaka (I suppose some folks haven’t seen a hippie with a dog before, er something . . .). Perhaps I was experiencing some bizarre passage in space-time or inter-dimensional flux, the lack of clear outlines seeming evincing that I was truly in transit.<br />
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From Oberlin, Zunaka and I wandered north to the nearest of the Great Lakes, Eerie. We walked west along the shore, or alternately along the shoulders of roadways paralleling where beaches were posted “private.” Upon arriving in the city of Sandusky, I was almost immediately met by an outgoing hippie chick in a short dress who burst out of a downtown bar to greet me and to lavish abundant affections upon Zunaka. She invited me into the bar where she and her boyfriend were drinking it up with the locals. Cara (Kara?) and Paulie were from Chicago, and were moving into a trailer house just a hundred yards or so from Erie’s shore in a smaller town just to the west of Sandusky and next to the lake's shore. They immediately invited us to move into the vacant back room.<br />
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I stayed in Port Clinton for the next few months, occasionally attempting to hitchhike out from either there or Sandusky, but each time I tried to leave I ended up running around in circles or hitching rides that did no more than return me to Port Clinton from Sandusky. Biding my time between attempts to move on, I did enjoy being near a large body of water and mostly slept on the beach, though I sought other places to bed down during the intermittent periods of deluge or drizzle.<br />
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Rather randomly met a rather attractive woman at the bar in Sandusky who took me home with her, hoping I could cure her headache (ehem), which turned out unnecessary by the time we got to her place, though she let me sleep on the couch anyway. Met another pretty woman in Sandusky who offered me couch space, and informed me she had been stabbed seventeen times by her x-boyfriend and was fighting cancer. Interesting town.<br />
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On one occasion I took the ferry to South Bass Island, and spent a while wandering amongst golf cart-driving drunken vacationers. Bought a coffee and sat outside a bar where a band played oldies. Rather randomly a bachelorette fell at my feet, as her celebrations had led her to expire just there. I helped her friends help her back to her feet. I recall that some exchanges that went along with this incident were particularly ironic if not literarily clever, but as I lost my notes and journals a few times between there and here I cannot currently report anything more of this incident.<br />
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I met another woman at another bar on this odd little island where a pretty decent band led by a rather attractive female vocalist was playing. This woman was a few years older than I and quite sauced, clad in a mid-length skirt, white frilled blouse and a suede cowboy hat, and after the bar closed she told me she was lost and couldn’t find her way to where she was supposed to stay with her friends. She ended up accompanying me to a patch of forest to spend the night. We didn’t quite fuck, by the way. In fact the extent of our sexual encounter was quite similar to my night in bed with Margaret, minus one or two quirks. We smoked some herb, and maybe rolled around a bit before the sun rose. I think I stayed on South Bass another day or two, and one night drank myself to a slight puking drunk. I should note, my tolerance was far from those peaks maintained in my past, which I had developed to a very respectable level by much exercising of my liver and stomach’s limits in the high altitude and thin air of the Rocky Mountains.<br />
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Oh yeah, I also met a fellow named Dan at that same bar that night who wore a striped black suit, and if I recall correctly wore a red button-up shirt and slicked back hair. He sat next to me at the bar and asked me if I knew “what this was,” as if he were asking some sort of existential question. In my immediate and contextually informed perception, this figure, bearing the name Dan, seemed supposed to be interpreted as in some guise connected to the Dan I had stayed with in Montreal, and the Dan who was Leslie’s former lover, and a Dan I knew in Laramie who, according to a mutual acquaintance, had once taken a meaningful journey to Montreal, and perhaps another Dan or two who have played roles in other plots further back in time and who may or may not tie directly (in an esoteric sense, that is) into this story. Names are often cues, or at least offer clues.<br />
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For some reason I felt my life was in danger on this island, and later followed a premonition to keep my distance from a stage where a guitarist who bore a striking resemblance to Jeff Bridges was playing rock & roll ballads for a crowd sipping beers and soaking in whatever sunshine might show through the layer of dull gray clouds. As I listened and watched from a distance, I had a picture flash in my mind that the singer pulled a pistol as I approached the stage, said something, then shot me. I realize the likelihood of such an absurd vision coming true would seem beyond calculation, but I’ve experienced many visions coming very true to the represented “internal screen,” and many events as odd, if not so public. And I believe I have in fact been shot on various other occasions, though did not return to consciousness with the resultant wounds on any of said occasions, so who knows?<br />
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One particularly succinct and poignant instance of a prescient vision manifesting very overtly before my eyes occurred at the edge of the mountains in my home state as I was driving the Miraculous-Beast-Shanti-Mama on a dirt road on the south side of Elk Mountain. The Snowy Range was in front of me to the east. As a bright orange-yellow October moon rose above the peaks to the fore, framed to my vision by a cracked windshield, I thought of the “medicine” that sat on the shelf on the door of the icebox in the camper on the back of the pickup truck I drove. I thought this might be an auspicious time to take some of this medicine, which consisted of a few feet of San Pedro cactus skins sliced off with just a thin layer of flesh included to ensure the majority of the mescaline contained therein would make it into the brew, then boiled down to a concentrated fluorescent green tea.<br />
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I decided such a decision ought to be ceded to divine deliberation, and thus to some sign to say it was the proper time to take this essence into my body. I knew I had to work the next day, though I also knew my employer would hardly mind if I was a little under the weather for having partaken of said medicine. I was setting up a drip irrigation system for a medicinal herb company, and my employers were, of course, all about the botanicals. As I continued to cruise around the mountain I contemplated what sign to ask, and immediately concluded it must be an animal.<br />
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Not a deer nor an elk nor a pronghorn, too common. Not a coyote, not quite appropriate. Not a cougar—I think I saw one a week before sprinting away from my headlights late in the night. Two cougar sightings in as many weeks would be too much to ask. A bird? Yes, but not one of those tiny little roadside fluttering night flyers, darting out across the beams of light preceding the potential threat of the fast moving and large projectile of an oncoming vehicle.<br />
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Then I saw it in my mind’s eye, this sign of certainty, assurance from whatever transcendent something had sway over psychedelic journeys, and specifically mescaline—perhaps “Mescalito,” as the appropriate presiding deity is called by some Native American tribes whose rites include the use of said psychedelic substance.<br />
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That’s it! A great predatory bird, with wings three or more feet in breadth, whose flight brings him or her from the left side of the truck, accelerating and then veering to directly in front of the windshield, about 15-20 feet ahead, then after leaning one way, then the other, the large owl or hawk cuts off to the right and out of view, thought I as said apparition proceeded before my inner eye.<br />
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I forgot about my deliberations and this vision and rolled a smoke with a pinch of herb mixed in, enjoying my still relaxed body, freshly soaked in the Saratoga Hobo Pool, a healing hot springs that bubbles out of the ground at somewhere between 110˚ and 120˚ Fahrenheit. I was savoring a drag from my mixed-cigarette when suddenly from the left, precisely as in my vision, a large bird with white and brown feathers flashing in the beams of the headlights soared to pass the pickup truck, then slid upon the air to directly ahead, maintaining the lead for a moment or two more, leaned to the left, then turned off to the right to disappear again into the night.<br />
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I am fairly certain this was an owl, and likely a great horned one, though from my venue I couldn’t tell for sure. Regardless, this manifestation was a perfect copy of what I envisioned several minutes before. No clearer sign than that could I have asked. After I returned to the ranch where I was working on an experimental osha root garden, I sipped a few swallows of the bitter green brew, built a fire and watched a mild show of colors and fractals and visions reformed, yet felt that the sign was indeed the greater teaching of this trip.<br />
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I occasionally sought shelter with my two friends from Chicago whilst I lingered on the shores of Lake Eerie, but found their frequent late-night parties not befitting my tastes in light of my mood at the time. And besides, the female of the two had a habit of dressing not unlike Fortuna, sans underwear, and in short skirts. Not that I don’t like . . . just a little much to be constantly and sometimes rather provocatively exposed to such a view of something and someone so lovely I oughtn’t touch, out of respect for her partner and so forth. Mostly I slept on the beach and tried from time to time to roll-on.<br />
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When finally I resolved to head to a rail hub east and a bit south of the circles I’d spun in for the past few months, I walked along the highway towards the east to find a train going west. As I trod the four-lane’s shoulder, a white work-van pulled over ahead. As I approached, waddling with heavily loaded backpack whilst I ran to catch-up, I noticed Oregon plates and Green Party stickers, and felt a sense of relief at the sight of these signs of the familiar and endeared. I loaded packs and dog aboard, then climbed in.<br />
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The driver was an Oregon-style anarchist, earth-protecting, migrant farm-worker type. His comrade in the back of the van was a card carrying Athabascan Communist from Minnesota. They were on their way to Maine to pick blueberries. In spite of my resolve to get back to the west I decided to ride with this odd couple on to Rochester, where the driver’s brother and his family lived, and then on to somewhere near Herkimer. I had considered a trip to seek out some of the high quality quartz crystals to be found around said town when I was in New York previously, and decided I might as well while I had a ride goin’ thataway.<br />
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From where this interesting pair let me out I caught one short ride then hiked the remaining 15 or 20 miles to where I ended up camping, just outside the small town of Middleville at a nice site by the river. I quite savored this respite from cities and concrete, and managed to find a couple-dozen respectable Herkimer “diamonds,” as these super-hard quartz crystals are called. Had I demanded market rate for these finds, I might’ve made a grand or two. Instead I mostly gifted and traded these shiny stones once I arrived in Ithaca and then at the regional Rainbow Gathering in the forest to the north and saving a few to send to friends, after the tradition of the tribes respecting the earth’s gifts.<br />
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I won’t be too specific about where I searched for the shiny clear crystals, but suffice it to say I found a spot where layers of rock and dirt were often disturbed to reveal quartz crystals up to three inches in length. I walked to the peaks of large piles of rock and rubble to scan one-hundred feet or more in a swath of ground between my vantage and the sun. Reflections from clean surfaces of these “diamonds” would sparkle brilliantly, showing me the location of stones from a centimeter to a couple inches in length. I quite enjoyed this treasure hunt, yet felt it was not the pleasure it would have been if I’d had companions likewise experiencing the joys of chasing sparkly treasures in the intermittent beams of sunlight.<br />
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I thought a good deal about Meghan Ann during this endeavor of seeking sacred stones. My traveling partner and lover for eight-moons or more, Meghan was quite enamored with shiny pretty supernaturally endowed healing gems from Mother Earth. I would’ve done good to come in a distant second to her love of colorful and sparkly rocks. She did natural stone beadwork, had some silversmithing skills, and could tell you the metaphysical potencies of whatever semiprecious or precious stone you might name.<br />
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I imagined the giddy joy Meghan would certainly have felt upon finding these most precious of clear quartz crystals to be found. I looked around me at the barren red dirt, dusty red cliffs, and pale blue sky, and recognized my displeasure with the brand of solitude I’d been offered. I do often seek to be alone in wild places, and yet I’ve never quite found more than a semblance of a full-blown hermit in myself. Now mind you, if I had the right tantrica with me, a beautiful yogini-devi appropriately matched to me who wanted to practice for long hours on a rug in some dark cave, I s’pose I might give up the city’s thrall and cadres of comrades once and for all. In the meantime, I do favor the company of friends at least part-time, and especially when there’s good fun to be had.<br />
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After I had gathered a sufficient quantity of Herkimer diamonds, I returned to my campsite. There was a car in the parking lot at the end of the short dirt road, a Subaru wagon embellished with peace signs and Rasta colors and the likes. A short while later, after I had started a small fire, a company approached crossing the river barefoot, and I could just make out careful twistings or carelessness knottings of follicular growth protruding from at least two of four heads, and a tie-died shirt or two. “Family.”<br />
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The group was heading to a Rainbow Gathering in the small patch of National Forest north of Ithaca after a hunt for some of the Herkimer area’s gems. I told them how to find the location where I’d had good luck, a spot to which I had been directed by a kindly local, though decided not to join their foray as I felt I’d gathered my share. After a successful search, this crew gave Zunaka and myself conveyance to Ithaca.<br />
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Before endeavoring to get to the Gathering, I decided to explore this beautiful and progressive bastion of freethinking and traveling hippie/anarchist-hub, set amongst gorges that drain to one of the watery gashes (or scratch-marks made by some ancient god or goddess) that are called the Finger Lakes. Cornell University sits on a plateau above one side of downtown Ithaca, and Ithaca College resides on a hill on another.<br />
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I had applied to grad school at Cornell years previous, and was summarily rejected. Instead I ended up at the University of Chicago, where I enrolled in an interdisciplinary Master’s program. Never quite finished the thesis part of things, which was titled, “Non-Essentially Occidental: Heteroglossia in the European Discourses on Islam,” and have nothing to show for my graduate studies save for an obscenely defaulted college loan debt. Think I might’ve fared better at Ithaca, as I am no city-boy, and there’s hippies there, a very strong progressive community, and beautiful natural places quite nearby.<br />
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I met quite a number of interesting and significant persons in Ithaca and at the regional gathering. I cannot recall with certainty which of those I met in Ithaca and thereabouts were first encountered before, at, or after the gathering, so I’ll begin with the gathering. Sarah, aka “Soulo,” first arrived into my realm of experiences when I was sitting at my campsite, which was just off the path to main circle, only a couple dozen yards away under a tree. We chatted for a few and she ended up camping with me for the rest of the gathering.<br />
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We didn’t quite end up lovers, which was fine. It was nice to share tarp and bedroll with a beautiful woman regardless of degrees of further intimacy. She was twenty-two or twenty-three, if I recall correctly, had short auburn hair and a well curved-form. We shared a camp and bed for a while in Ithaca as well, and had plans to travel west together but got separated just before our planned departure.<br />
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“Soulo” was rather composed considering some of the trauma she had encountered in the previous year, including viewing the murder of her x-boyfriend Charles, who she told me was dealt a blast from a shotgun in the chest in Chesterfield. She’d sit with me and spange up means for a meal or coffee with a calm and repose that reminded me of a Buddhist nun I met during a march for besieged elders on the Diné (Navajo) Reservation. Said nun could split apples into several well-proportioned wedges with her bare hands, then distributed these sections of red delicious to her impressed audience.<br />
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Speaking of the Diné, I encountered a very unusual Diné woman in Ithaca with whom I shared some rather unusual exchanges. She had black hair highlighted with some tint or other, red or purple I think, and she told me she was a practitioner of “skunk-magic.” Her name was Sylvia and her nickname was “Skunk.” She was smokin’ hot, and as sincere an educated anarchist-activist as I’ve met. She told me she was in a heavy metal band, which was inactive, with her brother and some others.<br />
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One night whilst sleeping up one of the gorges that proceed outward from the center of town, I awoke to a small black and white animal to one side of the foot of my bedroll casually strolling towards Zunaka. Zunaka backed up to the length of his leash, but the three to five pound beast kept coming. In a behavior I have never before heard-tell nor seen in all my time in the hills regardin’ said species of critter (‘cept’n f’r one had the hydrophobia), that polecat leapt on that seventy-pound dog like it wanted to brawl. Well now, that hound didn’t want nothin’ to do with fightin’ one of these feisty fellas, maybe havin’ met the wrong end of one once or twice in his days. Soon as ‘n I figured out what was a’ happnin’ I hopped up likewise, and started lookin’ f’r stuff ta’ fling at this likely rabid critter. After nearly bustin’ that skunk with a thrown stick, it high-tailed it for the creek. Stayed up all night frettin’, then strolled on down to the Health Department next day, and they almost put ‘ol Zunaka (formerly known as Zeus) down.<br />
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Well, I don’t remember if’n it was the day before or the day after, but I happened to run into that Diné princess-rocker one-or-the-other of them days. Three other nights, if I recall correctly, I had brushes with skunks either directly proceeding or the day after I met Sylvia/Skunk at the coffee shop or, on one occasion, as I happened to encounter her struggling with her van’s passenger door. I ended up holding her door closed while she drove her van home on that particular day, then that night had a striped (not stripped) caller well after bedtime. On one night my black-and-white visitor flirtatiously woke me by brushing her (assuming . . .) tail against me face. I rolled over to watch her saunter away, swishing her tail, and I swear said skunk had sway to her hips. Gotta say, I would’ve much rather “Sylvia” had come for a midnight visit than “Skunk.”<br />
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KC (or Casie?) was a spike-haired punk-ass girl I would often encounter at one of the coffee houses in town. She was a sassy and precocious, if sometimes coming-on-too-strong kinda chick, though in a rather endearing sort of way. Just mentioning her because she seemed to often pop-up at various and sundry places I happened to habit in Ithaca.<br />
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And then there are the “Twelve Tribes” folks, a cult of sorts that draws in a lot of hippies, and which is supposedly run by some former carnie who decided women should wear dresses and be subservient—and somehow free-spirited hippie-types get drawn in? Weird world. They own a large mansion in near downtown Ithaca where they live communally. By some accounts I heard that breaking company with this group is a rather hazardous affair . . . though at least I haven’t heard of forced marriages to kin amongst this odd manifestation of religion Americana, and hearsay’s just that. Did attend a free dinner there, where stories about the backwardly subjugated place of women were indeed evidenced to my eye. Not my kinda scene. I left before dessert.<br />
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Anica or Anika or Anaka (?) of Ithaca was another notable woman I often encountered whilst wandering between downtown, Cornell’s hilltop environs and various coffeehouses and cafes, the lake at Stewart Park and the creeks in the gorges. We rarely stopped to chat for long when we met, usually walking in different directions, yet she seemed familiar. She rather reminded me of Chloe, for one, except she had nearly black hair instead of blond. She was tall, delightfully curvy, and was a student at one or another of the universities there at one time or another, and that’s all I can really speak of her. Our not infrequent encounters seemed notable, nonetheless.<br />
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There was a fellow with a white kitten who also seemed a figure of note (mainly for the obvious contrasts: a blue-eyed blond hippie with a white cat to a brown-haired and eyed hippie with a white dog) who’d often show up for the feeding at “Loaves and Fishes.” This is the local feed-spot (“soup kitchen”) where carnivores, vegetarians and omnivores and even vegans can get a free meal several days a week. A broad variety of folks usually show up, from dirty hippies to well groomed hippies, gutter-punks and hobos, unemployed or unsuccessful hipsters, anarchists and activists, the lonely looking for fellowship and various other generally less-than-wealthy figures from the community. During good weather, the lawn is littered with hippies and other random freaks and dogs and cats sharing a picnic and rolling smokes and so forth.<br />
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A number from amongst those I met on the lawn at Loaves-and-Fishes would hang out at a site just up one of the gorges where a small circle of seats was arranged in a small clearing. I’d occasionally approach whatever gang was hangin’ here, sharing some smoke but generally not lingering long amongst this conglomeration of gutterpunks and younger hippies, where 40’s and bottles of liquor were more common than bongs and bowls smoked. The only figure who immediately comes to mind of those often encountered amongst these circles was a young woman called “Honey.” She was a wild-girl in her late-teens who would wander with these wilder Ithaca residents, and I think she said she was from California. She camped up one of the gorges with her boyfriend, and she reminded me of a line of others I’ve known elsewhere.<br />
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Oh yeah, and one night I ended up having a pretty cool conversation with a rather voluptuous woman named Jade who took me to her house, along with some seemingly gay fellow, to swim in a private pool. I don’t recall if I swam at all, but I did get a shower, had a beer or two, and ended up in bed with Jade.<br />
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From Ithaca, I traveled again east, with intentions of turning south. As I noted, plans to journey with Soulo didn’t come to fruition, so I hitched and hiked with Zunaka to New Paltz, where I remained until mid-December. I camped again amidst the forests at the edge of town, except for on the coldest nights when I would find some shelter or other, and on the one night I spent with Emily. Lila, lila, kama.<br />
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Emily was perhaps the most beautiful woman I came to know on the streets of New Paltz, and was quite intelligent. She engaged me in deep conversation one night as rain was beginning to turn into ice. I was eating a slice of pizza at the pizza place on the corner of Main and Chestnut. We conversed rather intensely and intentioned, and she told me about a book she was reading that was about “Snakes” and “Spiders” fighting an inter-dimensional war, an absurdly if interestingly symbolic something she later gave me to read entitled The Big Time. Emily let me stay at her apartment that night, which was in the basement of a house that was above a lake as I recall, or at least above an open field or river. The rain became a sheet of translucent ice then snow. I showered and ended up in bed with Emily.<br />
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A few days later, Emily told me she decided she wanted to see someone else, even apologetically. She said she liked this guy who sort of ran the co-op. I had, of course, made no presumptions that our night together meant she wanted to permanently shack-up with a hippie-cum-hobo passin’ through town, though I’d likely not have been at all disagreeable if she had decided she wanted to see more of me. Yet what more might a sometimes smelly hippie-cum-hobo hope for, save even one night in the bed of the most beautiful young woman in town (after a shower, of course)? Such is the life of a rambler, I suppose. Emily gave me her phone number and family’s address (which I’ve since lost), which was in some New England town I can’t recall, and on a street called Leslie Lane.<br />
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From New Paltz (or perhaps just before, as I can’t recall the precise sequence of these visits), I decided to stop by the Omega Institute, as I was indeed inadvertently in the neighborhood. I had not received any responses to recent emails sent to Leslie, and so felt obliged to check-up on her. Perhaps a bit of presumption on my part. She wasn’t particularly happy to see me, explaining that she was attempting to sever many ties (detachment . . .?) and wasn’t really communicating with anyone except for close family and one or two others. We’ve communicated only little since, unless by some means other than material. I admit I’ve “Googled” her name since she last sent an email, and even searched for her current whereabouts on a people-finder site or two, though with no intention of further seeking her out beyond such minimal and non-invasive means, unless she beckons me. I hope she is happy and healthy.<br />
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I hopped a train in Kingston, NY, to get south and to where it wasn’t so cold. I awoke from a dream on the back of a container carrier to a dreamlike rhythmic melody vibing through the night. I awoke to what sounded like a rave, or whatever they call them these days, going on in a warehouse district just off the track. The music carried in the otherwise quiet of night sounded exactly like a DJ my Montreal hosts would often spin on the house stereo. I was too tired and too ready to get south to follow this queue or call, however. Didn’t really feel like getting stalled in the industrial labyrinth I could make out while standing tall on the train-car and gazing into the orange-yellow glow of floodlights and gray shadows, assorted neutral colored warehouses and soot-stained factories’ smokestacks not quite inviting me to adventure despite the call of familiar trance tunes.17<br />
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The freight train stopped again and I disembarked at the north edge of Philadelphia. Rode a commuter train to the other side of town, and kept going till Media. I immediately found a coffeehouse, and there met a beautiful young woman who had nearly black hair that reminded me of Leslie’s at the time I first encountered her, wearing the sort of straight-cut bangs Uma Thurman wore in Pulp Fiction (Leslie used to play the soundtrack a lot when she was a barista at Coal Creek). The woman in Media had a long Arabian sword at her side, and whilst contemplating the length and edge of blade I imagined the seemingly sharp scimitar applied to my flesh, for whatever odd reason. She gave a belly dance performance at the coffee shop, and she asked me if I knew or was “Hamsa.” I told her that I am not any such person, and that I didn’t personally know anyone by that name. Leslie, by the way, had a similarly shaped implement of dance—a scimitar, though I think the woman in Media had a sharper blade. I’ve already mentioned the thing with “hamsas.” The woman in Media was with a fellow, if that’s important to tell.<br />
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I called Lisa and Marc’s home, and Marc agreed to pick me up in Media. Oh, yeah . . . also might mention that one night on the path to Media from Philly, if I recall correctly the location, I had a strange dream as I slept next to a creek and not far from a populated crossroad. The sky was threatening to rain, an intermittent light drizzle inclining me to draw the tarp over my bedroll as Zunaka curled at my feet.<br />
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Whilst I slept I dreamt a dream in which I was hangin’ out in some hall and adjoining kitchen with Prince Charles (the British royal, ya’ know) and seemingly others—perhaps one or another or both of his sons. I went out into the large dining hall, then attempted to re-enter the kitchen with Zunaka through a different door. As I opened the heavy hardwood door, a large white wolf-hybrid in the kitchen started to snarl viciously, held back by one of the heir-apparent’s sons. I think there was another dog or two there, both smaller and less intimidating. Of course Zunaka started to snarl and strain at my restraint, ready to leap upon the other seemingly unneutered male wolf-dog. Zunaka was a very intelligent being, but not one to keep his cool when it comes to fighting—if the other dog had balls, that is. Anyhow, at that moment someone grabbed my arm from behind and stuck a syringe-needle into my flesh.<br />
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As I immediately started to wake from this dream, perhaps into another “dream,” I recall someone grabbing my arm through the tarp which covered me, and had the distinct impression said person assaulting me whilst half-sleeping and covered by a tarp stuck a needle into the arm I raised to fend off the assault—just as someone had injected me with something or other through a hypodermic needle in the previous dream, upon which I fell into a dreamless sleep. Indeed, it seems if one chooses to live to fullest potential and to challenge the status quo, you shall not fail to attract the attention of others who maintain pretensions of right and might, even in the dreams of night.<br />
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I’ve since tried to locate photos on the internet of kitchens and dining halls at the Prince of Wales’ various residences to see if any match the location in my dream, but have yet to locate any. I have had dreams that occurred in locations I’d not yet been, then later found said locations corresponding quite astonishingly to what I’d seen in the earlier dream, thus I shant be surprised if I find a photo of the kitchens at Birkhall or Highgrove to match the scene of the near dogfight in my dream.<br />
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I might add here that I had much considered (whether of my own accord or by suggestion) the myths of Camelot at times in my musings upon the first train or two going east, and then the more as related signs began to appear. Beth and Dan lived in a second floor apartment on Rue Prince-Arthur Ouest. I stayed with Arthur and Jordan for a short while before moving into the studio with Leslie. The river surrounding Montréal is named for a man who was purportedly a keeper of the so-called Holy Grail, a central story in the myths of Camelot. Other assorted signs and suggestions related to said mythic tales appeared in other places and instances in addition to these through the course of this journey, though I shall leave the topic at what’s writ above.<br />
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Questions of royalty tend to surface in one’s spiritual quest when, accomplished in practice, intentions are drawn towards bettering this world, towards taking authority over those ills one wishes to see healed, and to confront those ailments needing destruction. Yogis often bare titles pertaining to kingship, such as “Maharaja,” which means “Great King.” Whatever these passages pertaining to monarchs might mean in relation to some broader plot revealed (or obfuscated) within this self-told narrative, I cannot fully represent. Am I somehow a perceived threat to the House of Windsor? Just in my mind’s meeting with some muse or other?<br />
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Mind is complex, and the differences between dreams and waking and life and death are sometimes more arbitrarily defined than most would want to maintain, as even the division of “self” and “other” can be. These lines can become blurred, especially as one seeks to press the paradigms and common sense realities we’re trained to believe.<br />
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As amply noted, I have seen veritable and verifiable examples of the existence of much cannot be as well fitted into a modern western-scientific paradigm as fits well a mystical, fantastic, and mythical worldview. Indeed, I believe one ought to live life heroically, beautifully and true, and ought strive to better the experience of life for all, to heal unjust injuries and vanquish evils, and to strive for justice, regardless of whose toes get stepped on. Even if living life as a householder, family man or woman, I believe each of us has the responsibility to respond to the gift of life with intrepidness, strength and a passion for justice and truth.<br />
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Most presumptions of “Western science” do not allow for these sort of factors to fit an equation. Life longs for such aspirations, for the least childhood dreamer to aspire and to become a great hero or heroine. Science, or at least the immature variety (spiritually) that has gained prominence in the past few centuries, does not allow “love” or “heroism” to be considered in an equation related to Unified Theory (save perhaps in the theorizing of individuals on the razor’s edges of this science). Yet it may prove that these sorts of words come quite close to describing what holds it all together.<br />
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Just to clarify, I am not so deluded to claim that I had some “real” encounter with these British royals, though I did also see a nigh exact doppel to Prince Charles in a three-piece blue suit walking the opposite direction to me on the sidewalk in Ithaca whilst quite awake, as well as having the odd experience of this (these) dream(s). This figure gave me a rather cursory if rather loaded onceover as we passed each other on the sidewalk as I likewise considered said odd apparition with a curious glance. It may be I shoulda let Zunaka battle that rather scruffy-looking canine in the royal’s kitchen, in that dream. I rather think he woulda kicked that mangy mutts royally pretentious arse!<br />
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Stayed with Lisa and Marc for month or so, rested and once again gratefully gained back a few pounds, watched TV and smoked herb and sat on the back porch rolling and smoking cigarettes and attempting to provoke Zunaka to play with Kaya, Lisa’s coy-dog she found stray on a rez when caravanning with me near Chaco Canyon. I didn’t make it much further south than DC on the next leg of this journey. Ended up staying in Fredericksburg, Virginia, for several months.<br />
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Met some kind local hippie kids all around twenty to twenty-five or so in Fredericksburg whose names I shall not mention due to the presence of certain substances in some of their lives. A number of them liked to poke holes in their veins (speaking of needles), something the cops take much more seriously than weed—and also, by the way, not my kind of poison.<br />
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Cannabis is one thing, an herb humans have had an intimate relationship with since time immemorial. Opium, though not a good thing to do habitually, is still right from the plant and not, in-and-of-itself and only smoked once in a while, an unmanageable or generally life or health threatening spirit/substance.<br />
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Once you start poking holes in your body to get a headchange, else take a substance too far away from its natural context and content by chemical processes, you’ve stepped over a line across which there isn’t generally anything good to be found. Sorta sums up my sentiments regarding much of what comes with the title “pharmaceutical,” too. Closer to nature is nigh always closer to health and happiness.<br />
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LSD might be the one exception I’d make to the “pharmie”/overly refined guideline, and possibly DMT, as well (i.e., when used with exceeding respect and ritual appropriate to this more potent plant-derived psychedelic which I don’t quite even consider pharmaceutical). Heroin (not the feminine version of the term “hero” with an “in” and an “e” at the end), however, is something I’ve never seen better a life. Not so noxious in my book as meth or the likes, but still a thing that drags down the lives of too many people I could otherwise trust unequivocally with, say, a $50 or a CD collection when there’s a nearby place to pawn them for a few bucks a piece, and who might otherwise live happy and healthy and productive lives. Never met anyone who’d be more likely to do you wrong after they smoked a joint than if stone cold sober.<br />
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I ought to report, however, that I had no experiences of the loss of property or trust whilst sometimes staying at the Fredericksburg hippie hovel (where heroin was sometimes used by some of the occupants). Yet I must wonder how much cooler and more fun these kind friends might have been if junk had no place in any of their lives. Somewhat inversely, I might add, I have often considered how much more fun I might have had with so many people from my past, had the mellowing medicine of marijuana been a part of these people’s lives.<br />
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Mountain climbers and cyclists and professional basketball players smoke marijuana. The “founding fathers” of the United states seem likely to have smoked the “India hemp” the likes of George Washington grew.18 A large portion of functional professionals have smoked or still do smoke herb. I’ve puffed with lawyers, professors, accountants and even a law enforcement officer or two in all of the smoke-circles I’ve been party to over the years. Heroin pretty much just brings people down, with the exception of a few notable authors and artists of the last century, perhaps.<br />
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There is a coffee house in Fredericksburg called Hyperion. Here is, yet again, a place named after Roman deity, who was in fact derivative of an Egyptian. Hyperion, analogous to Seth in Egyptian lore and almost certainly traceable to the Hindu Surya, guides the sun across the sky in Roman mythology. During spells sitting at this coffeehouse I seemed to attract the attention of more than a few attractive and young women, especially considering my rather shoddy appearance, having mostly spent my nights in a bedroll on whatever suitable patch of ground and rotating through but a few changes of clothing. I was hardly trying to get laid, though likely could have found my way into a few young women’s beds whilst hanging out in this Virginia college town. Young being a key word.<br />
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I have lived three-and-a-half decades this time around, and have decided from experience and otherwise that somewhere around twenty-three is about minimum age for a lover considering my years of life lived, though I could imagine myself going so far as to accidentally fall into bed with a twenty-one year old that drags me home from a bar after I’d had a few to drink. Below that, she’d have to be pretty damn close to an avatar, else a genuine incarnation of a goddess to get me to drop my pants—and even then, still there are obvious bounds to what’s appropriate or acceptable. Still, rather puzzled me that I was such a magnet in spite of feeling quite unattractive during those rather rough days on the road.<br />
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Whilst wandering ‘round the country on this occasion, I was more stressed and scrawny than I’d ever been, underweight by upwards of twenty to thirty pounds at certain points. I was living off spanging, and was fighting psychic battles more intense than any I had faced before. Though I had a tad of gray in my hair and beard previous to this journey, the count of white hairs on my head had increased significantly since my departure from Wyoming. And to be quite honest, with only minimal access to a place to bathe (the hippie-house was a good ways outside of town), I often stunk. Nonetheless, for whatever reason I seemed to attract even more positive attention from random college women than I am generally accustomed to (with the exception of not getting laid so much as usual). Goes to show the nigh impossibly complicated task of understanding women.<br />
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Suppose I was a pleasant and amusing distraction in some cases—an unusual sight in those parts, and perhaps in other cases an object of some sort of psychologically complex patterns of desire, though I must note I’ve often experienced times as a younger man, well dressed and healthier, when I seemed less prone to draw the company of beautiful young women. Perhaps there is simply some sort of mystique to the wild and weathered traveling sort in the imaginations of young women just beginning their explorations of the world. I suppose not even the most in depth of scientific or psychological inquiry shall ever unlock the subtler mysteries of attraction and desire.<br />
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To be honest, had I been a bit less burdened with subtle and esoteric riddles, dharmic burdens and karmic responsibilities, and less hobbled (traveler-speak for poor and without wheels), I might have pursued one or another of these romantic possibilities proffered by whatever deity or saint, benevolent spirit or phenomenal excretion, as a few of the attractive women I met were college seniors. Did spend one night on the couch at the apartment of a couple of college girls, Joanna and another whose name eludes, after a night at the bar. Nothing happened, however, other than a warm night’s sleep on a cushiony couch.<br />
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Though I took advantage of offered floor and couch-space from time-to-time whilst in Fredericksburg, I also often slept upon the banks of the river, sight of significant bloodbaths in both the Revolutionary and Civil Wars. I awoke from a dream one night whilst seeking shelter underneath a concrete embankment a bit above the Rappahannock’s flow that left me a bit stunned. This dream in fact transpired at the precise location where I slept, making said nocturne the more disturbing and leaving me to wonder whether what I had just dreamt was still going on in a dimension only slightly out of phase with my waking reality.<br />
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In this dream, grayish phantoms in tattered antique military uniforms attacked me in the darkness. One after another they charged, faces scarcely discernible between collars of threadbare and torn uniforms and bills of dusty caps. My defense against these assailants was grasping them around the throat and rather effortlessly popping their heads off. As one figure approached, apparently noticing my dismay at the violence, he looked at me and stated rather matter-of-fact, “What do you expect? It’s a battlefield.” I believe I then popped his head off as he proceeded to attack, then awoke.<br />
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As I lay in the darkness I pondered that perhaps my response to the assaults in this dream may have been related to something my younger sister had once told me regarding a tactic our father’s father had employed as a recon and intelligence soldier behind the lines in the Pacific during WWII: piano wire. Also came to mind, a former girlfriend telling a tale of having been abusively choked by her father when she was a teen. Odd how suggestion and odd and random memories might affect the unconscious mind and the formation of the future, how waking words might manifest in dream and how dreams sometimes bear fruit in life later lived.<br />
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Finally departing Fredericksburg, I caught a ride with some of the Rappahannock River-rat hippie-crew to Virginia Beach. We were supposed to catch a Reggae show, which we were unable to locate. I was happy to see the ocean, to sleep on the beach and breath the salt-spray saturated air (pollution from nearby centers of industry and military, notwithstanding). Despite my relief and gratitude to see the open ocean, I ought to be honest and note that Virginia Beach is far from my ideal of an oceanfront paradise. Hotels line the beachfront, and storefronts selling plastic beach baubles and sunglasses and oversized towels, arcades, restaurants and bars dominate the next street up.<br />
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Cheap commercialization and commodification of life dominate what was certainly once a beautiful stretch of oceanfront. In addition to this, the military has a significant presence in the area, and fighter-planes constantly fly over the otherwise pleasant sandy beach. The one most redeeming quality of the city, as far as places of business go, was the one coffee house I could find: Bad Ass Coffee. And I must also admit, I did appreciate that a couple of the hotel restaurants along the beach had fairly reasonably priced breakfasts.<br />
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A statue of Poseidon stood at the center of the beachfront, and as I had been continually barraged with images and names of Greek and Roman deities over the course of my journey, I took this as something of an ill omen. The trident which this figure carries is, after all, derivative (a bastardization) of the much more ancient and authentic trishul, sign of the presence of Siva. This symbol’s misrepresented use in Western mythology, from Poseidon’s trident to the pitchfork held by the devil, indicate yet again the rather myopic perspective Western culture has so often taken on the earlier themes and symbols, still faithfully represented in the traditions of India known as sanAtana dharma, that are in fact our collective global heritage. Indeed, these metaphors matter in the construction of those subtle collective consciousnesses that help direct the balance of human life—and every society has it’s sacred or sacrosanct and vilified icons, most often designed to direct thoughts and inspire culturally appropriate behavior if sometimes proffering accurate information historically and spiritually. Often enough these symbols hold secrets—if oft to be read between the lines—that afford clues to the real stories of world history, true accounts and histories not generally sanctioned by the academy that make conspiracy theories such as is depicted in The Da Vinci Code’s plot seem but anecdotal, and secret societies such as the Illuminati and Free-Masonry, mere social clubs.<br />
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Though I’ll not go too deep into my theories regarding the subtleties of the story I perceive as underlying the transmission and twists of culture and symbols and the stories that began with migrations (expulsions?) and emanations out of India towards the west, suffice it to say Abraham and Sarah and Hagar, who according to the Torah came from a place on the perimeters of Indus Valley Civilization, were preceded by and likely representative of the Indian figures Brahma and Saraswati and Ghaggar,19 Christ by Krishna, and Islam by Siva and His consorts, all maintaining respective analogies to degrees that cannot be denied, except by dishonest scholars bent on making “the West” look better or more rooted in antiquity in comparison to their truer forbearers. Likewise, ancient Greece derived much of the framework for their culture, if second- or third-hand, from India, and as noted elsewhere Native American Indians are actually descendants of colonists from the Indian subcontinent.<br />
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Similarly, the term “devil” seems likely to have been derived from a Persian language alteration else desecration of the Sanskrit word for God or Goddess—Deva and Devi. Quite interesting and amusing to note, the English word “God” is derived from the Sanskrit word go, which translates directly as the English word “cow.”<br />
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By the way, the Aryan invasion theory—i.e., that much of the sophisticated culture of India derived from pale-skinned-blue-eyed invaders—is being proven quite errant by modern scholarship and archaeology. These revelations generated by academically sanctioned methods are being accepted only reluctantly by many “Western” scholars, some in fact fighting tooth and nail to save their faltering myths. European scholars of the nineteenth and into the twentieth century who studied the more ancient and sophisticated cultures and arguably greater wisdoms of “the East” were often quite intent upon proving “Western” superiority and propping up various racist theories. Some noted “Orientalist” scholars have been shown (by scholarly scrutiny) to have even intentionally lied regarding the antiquity and sophistication of early civilizations in India and other regions of eastern Asia in order to bolster their case, claiming later dates for the Vedas and Indian epics than these works internally proclaim of their own dates of origin. Thus my contempt for the fascination and reverence Europe and America have held for the relatively young and derivative cultures of Greece and Rome, or at least for the European and American fixations on these relatively recent cultures to the detriment of attending to roots to those more ancient and sophisticated cultures of Asia. More than a little revision is indeed due.<br />
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Upon deciding to depart from Virginia Beach, I considered a hike down the beach to the Outer Banks of North Carolina, but was dissuaded by the fact that a significant installation of military-controlled property was in the way. Instead I headed inland to a fairly hip neighborhood in Norfolk, where I found a very cool coffeehouse called Fair Grounds, a two-story hippie hangout where I felt much more at home than anywhere else in the Hampton Roads metropolitan area. From the Seven Cities I hiked the majority of the way to Peters I thinkburg, then hitched a ride to the southern border, where I hopped a train that only carried me a bit further south, disembarking in Greensborough, North Carolina.<br />
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Continued in next post...<br />
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<br />Jeffrey Charles Archerhttp://www.blogger.com/profile/01838766714000350169noreply@blogger.com0tag:blogger.com,1999:blog-1547833004368962230.post-33046009456616463302018-08-19T17:00:00.001-06:002018-09-28T10:09:26.088-06:00Part 3 of "In Search of the Beloved," Chapter 7 of Memories and Musings of a Post-Postmodern Nomadic Mystic MadmanDetachment. The religions of what region is commonly called “the East” teach the importance of this response to the overwhelming plethora of sense stimuli proffered by this world, to the potential confusion of life experienced, the whirlwind of emotions, desire and worldly devotions that become obstacles to self-awareness. Yet is there not purpose, sometimes, for an anchor to some things of an earthly nature? A tenuous path to tread, to let go and to hold, to love and release, to have compassion and yet not be overcome by the ills of others, to maintain proper bonds whilst sundering those not appropriate or not meeting what is best or true.<br />
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Discernment. The ability to step back from the milieu of so many circumstances, emotions, and sensory inputs to see truly and clearly seems most of the time expedient. Most often it is best to allow inner strength and calm and deeper wisdom to guide action, rather than to act in the midst of the tangles of attachments or in the heat of the moment. And yet there are certainly those times to hold on and reach out with fierce determination, irrational devotion and absurd romanticism.<br />
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Bandha. IndriyasaGga. Moksa. Bonds/bondage versus freedom and liberation. Attachment and nonattachment. Paradoxically both true and good, at least circumstantially. Too much or the wrong application of the former and you might be dragged to whatever hell-realm by what you won't surrender. Too much of the later, and you might just float away or at least face the danger of losing those connections that make life the beautiful and worthwhile and fulfilling experience it was meant to be. A “razor’s edge,” this endeavor might be called, a term coined in the Himalayas that derives from the practice of following paths from place to place upon the steepest of ridges, where one misstep can be fatal (or at the least make for a nasty fall).<br />
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Treading the razor’s edge in my interactions with Leslie was a tenuous task, as she was in a rather fragile state, and I, desiring to offer devotion and friendship unbounded, had good reason to maintain some detachment from this seeming culmination of long held feelings. Had I poured more into this endeavor of devotion than circumstances allowed, I might not have recovered from the intensity of what this journey would bring. Struggling with a toothache I had no ready means to pay to cure, and simultaneously recovering from a trying journey in the midst of winter, I was physically drained from the start. Beyond these immediate factors, the emotional investment I had made over years—wittingly, wisely or by conscious intention or no—and would increasingly offer over the next three months, would later prove to bare a rather disheartening return, and a rather trying (semblance of a) denouement.<br />
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For the span of the next month I would often meet Leslie and walk with her to and from her classes and work. I was at her beck and call, and she did not behave unworthily of my devotion during this time (with one or two slight exceptions). She was almost always immediately and by all accounts genuinely grateful and courteous. I was quite happy to be friend and support to Leslie, even perhaps overeager to play the role of a smitten errant-knight, archetypal love-crazed god, and perhaps even, from an outside perspective, a fool rather pitifully desperate to display his mad devotion. As I had somehow presciently sensed her distress months before my arrival, I had at least hints that the role of helper or healer might be my lot in Leslie’s life, though again and in all honesty I had expected little more to actualize than a nice chat over coffee or tea.<br />
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One of few instances where I felt that Leslie was less than gracious and kind during our friendship in Montreal was an occasion when she was in the presence of a certain coworker at a cafe where she worked as a server. On this occasion, perhaps to try to impress her handsome fellow employee at Soupe Café else to make some sort of statement, Leslie rather callously greeted me as I entered the small restaurant, doing the favor of delivering some item or other of which she had need. She then very intentionally kissed her suave Quebecois coworker on both cheeks whilst I sat nearby, an intimacy she did not share with me—though I have more than slight inclination to believe there may have been other, subtler reasons.<br />
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This was perhaps reminiscent of instances of less than generous words I had thought were subversively directed towards me whilst she was employed at Coal Creek years before, words which through my perception at the time had seemed in fact some brand of wisdom disguised as sass rather than words truly meant as harsh or unkind or crass. I have considered that this kiss in this café in Montreal may have been to kindly if pointedly reinforce her expressed intentions to maintain a platonic relationship with me—again, if not to effect some subtler factors—as I likewise interpreted what I perceived as slights meant for my ears years before as hints to be overheard, intended as a compassionate means of telling me to shape-up.<br />
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Amongst my most pleasant memories of this short period were of sharing walks with Leslie upon Mont Royal when chance we encountered one of the few less frigid days of the Montreal winter. I was only slightly jealous when she would speak fondly of experiences hiking this large hill with her former lover, Dan, a man she said could call the birds to land upon his hand at the mere motion of his hand or mudra. I was glad to be her confidant, and in fact felt privileged to play this role even when it meant hearing of Leslie’s past lovers—a title that would not come to apply to me during these months shared as her companion.<br />
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At this time, my proclivities toward a nonjudgmental and generally neutral empathy had yet to be forced into the recesses of my inner-self, as would become a necessary defensive measure after a series of traumatic experiences, psychic assaults, and seemingly someone’s intentional use or abuse of AvaraNazakti (powers of illusion) that would increasingly vex this mystic adventurer after we had parted company. I had yet to become jaded, a state I have since been forced to fight and am continuing to be forced to resist, to whatever degree, to this day. Not jaded by excess, mind you, save excess of clues, signs and supposedly substantive symbols that often since have shown themselves mere smoke and mirrors.<br />
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Mont-Royal is the central geographic feature of this grand old city, perhaps aside from the St-Laurent River. It rises above le Plateau, and is a draw for cross-country skiers during the winter, and joggers, walkers, sunbathers and hippies gathering for the popular drum circles during the summer, a weekly event quaintly and colloquially called “Tam-Tam.” Leslie and I walked the spiraling trail to the top on a few occasions, and aside from her somewhat mournful reveries about lost love and other woes she seemed happy upon this high hill, elevated above the sadness of Montreal’s long winter hibernation.<br />
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I think I may have made a mistake smoking a cigarette after waiting for Leslie outside a public restroom on Mont-Royal, as smoking seemed somehow to bear some undisclosed significance to her. “I can't believe you just did that!” she said without explaining her protestation as she watched me smoke a bummed cigarette. I think I may have made a mistake by not slapping her once when she requested of me, “Hit me. Don’t knock my teeth out, just hit me hard,” she said, tensing her face as if she were expecting me to do as she asked. Instead I gently but firmly placed my hands on either side of her head and drew her to me for an embrace. Actually, I think I should have kissed Leslie on that occasion, and perhaps ought not to have smoked that cigarette upon that mountain above the streets of Montreal. What man can know the deepest intricacies of cause and effect, right action in the right moment to effect the desired results? And perhaps more to the point, what man can comprehend the intricacies and complexities of a woman?<br />
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In between our appointed meetings, I tried to be attentive to my kind hosts, though I was quite preoccupied with the unfolding of my role in Leslie’s life and with her wellbeing. Dan and I developed a fairly sound friendship, and he claimed to gain some sort of inspiration from tales of my wandering ways and explications of the largely Hindu-inspired spirituality I've developed over the years. I ought to offer in return that I was inspired by his kindness as a host to a stranger, as I have encountered only few who have shown the sort of beneficence that I myself endeavor to maintain. He was indeed very generous, sharing food and herb quite freely, as well as warm shelter and conversation. After my departure he traveled to India, and from his most recent communique told me he was spending his time caring for an ailing sadhu who lives on the banks of the Ganges.<br />
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Beth and I did not grow much closer than when we met, and considering the intimacy of that first evening’s proposition, we in fact moved further from said state. Since I departed from Canada, however, and thanks to the virtual miracle of email we have maintained something of a friendship. In fact, she is nigh the only person I met on the whole of this journey—nearly three years from initial departure to return—with whom I have maintained some degree of continued contact, at least at the time I write these words.<br />
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Beth and Dan were constantly receiving guests, most of them beautiful and interesting and bearing names and faces that seemed to show yet more subtle and oddly coincidental connections to others I had know in times past. Not so unlike my experiences at hippie-houses in the States in terms of comings and goings, save that these were a more overtly sophisticated brand of bohemians—though I should add, not at all presenting the pretentious air one might expect from beautiful cosmopolitan francophones. I was hardly outgoing during this time, however, and was quite preoccupied, as I have made clear. Perhaps this was to my loss, though I would not devalue the time and devotion I spent upon attending to Leslie, at least no more than I have in the few pages previous.<br />
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When Narev (the other and overtly expected house guest) arrived to claim the spare bedroom, I was offered lodging at Arthur and Jordan‘s place, east of the plateau towards Old Montreal and a short distance from McGill University. Canadians are pretty fuckin’ cool.<br />
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Dan also thoughtfully offered space on his bedroom floor, but I mostly declined, as his girlfriend who had herself recently returned from India was often his overnight guest. Her name was Adi (Addi?), which though bestowed on her by her Jewish parents has significance in Hindu lore. Adi is a name of Shakti, and means “Ancient-One,” but is also a name associated with a demon who attempts to munch Siva’s linga by that most terrifying of mythic means (to a man, at least), the vagina-al-dentis (I cringe merely typing the words). Of course the Hebrew meaning, whatever that might be, would likely be the more pertinent of the three options in terms of her parents’ choice of name.<br />
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On the eighth of March Leslie and I attended a Sivaratri celebration at a Murugan temple at the outskirts of the city. It was not nearly so lively as the version of said celebration I have experienced at the Hanuman temple in Taos, but was pleasant nonetheless. We drank chai and sat in front of murtis of Siva and Parvati whilst singing kirtan.<br />
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Again, this was rather a mellow celebration compared to the sorta rock-and-roll Taos version—think Ravi Shankar at the Monterey Pops Festival performing just before Jimi Hendrix: reportedly, Jimi humbly said something to the effect of admitting Ravi’s sitar licks would be “a hard act to follow.” At the Taos temple celebration, perhaps one in ten of the attendants are of Indian descent. At the Montreal temple most of the devotees were actually immigrants from India. In India, I should note, Sivaratri is a hash-smoke hazy holiday night, with celebrations till dawn, parades and parties and plenty of puffing black chunks of charas by the faithful as pujaris bathe the linga and yoni.<br />
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We also attended an Easter Celebration at a Cambodian (or was it Vietnamese?) Catholic church just down the street from our shared apartment, and a few other events of religious significance. Leslie was at the time most inclined towards a mix of yoga and Buddhist philosophy, and various forms of other healing arts. Though I’m certainly a bit less fond of Buddhism, we shared many similar perspectives and practices. One certain difference in our approach to the so called “spiritual” was that she was less inclined to deconstruct the subtle synchronicities and mythic meanings surrounding the everyday than I, and grew a bit annoyed if I went on too much with such esoteric musings (perhaps for having dealt with such issues more than she was want to in recent times).<br />
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I had received a promise of on-line employment previous to my departure cataloging a private library’s holdings which, seemingly as a matter of course, had fallen through. I was thus left with little alternative than to request minimal fiduciary assistance from my father. A search for other temporary employment in Montreal bore no fruit, and so when Leslie was asked to vacate her friend’s flat, I requested the means to rent a small studio apartment to share with her for a month or so and till she and I both might make other plans. Leslie had intentions to apply for employment as a staff member at the Omega Institute, an interfaith retreat center in the hills of upstate New York, but needed shelter until at least the beginning of May.<br />
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I searched the classifieds for an affordable place, and found that for a city of its caliber (and due to favorable exchange rates), Montreal offered a fair number of options within the areas surrounding Rue St-Laurent. We rented a not unpleasant little place on Rue Berri, located quite near the metro and a short walk to most of Leslie’s classes and to her job at Café Soupe. The building superintendent, a gaunt and hollow eyed Eastern European fellow whom Leslie nicknamed “Vlad” showed us to our chosen studio. She was not thrilled by the tiny apartment, though it did have new hardwood flooring and paint, and was thus at least a step above some of the alternate choices. She moved in a day or two after I, and upon doing a bit of decorating was more pleased with these temporary accommodations. For around one month Leslie was my roommate in this o’er cozy abode.<br />
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This was far more, and far different, than I had ever expected of this impetuous and foolishly romantic endeavor. It was all more like a dream than even the scarcely grounded reality I had known as a wandering hippie cruising the highways and dirt roads of the Rocky Mountains and western states over the previous several years. This might be read as ironic, as during those previous journeys psychedelics were a regular part of my routine, and on this journey I scarcely even smoked herb, or at least compared to my customary inclinations.<br />
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Perhaps the endorphins and serotonin released during intensive devotion are comparable in certain respects to the effects of mushrooms or LSD or dream. Perhaps my presumptions to pursue the possibility of true love, to endeavor a quixotic quest across the country under the influence of a wild and fanciful notion that a woman I’d scarcely known nearly a decade before might be more than an imagined beloved or a hopeless daydream possibility; perhaps these motives put in motion altered the very fabric of my realm of experiential reality in an age when romance takes second-place to finance, and chivalric, foolish and impetuous romanticism is more the stuff of film or fiction than of life lived. Or at least in that corner of reality I seemed to inhabit during those days of an at least partially realized dream come true, with certain unexpected hardships notwithstanding. And these things said, how can I be sure anything experienced is not in fact a dream, or at least as well described by this as any other metaphor?<br />
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Leslie and I shared her inflatable mattress for the first few nights until she found a futon mattress on a nearby curb. Being bedfellows was both a delight and a mild torment, as she had expressed the wish that we not become lovers.<br />
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On one of these long and rather dreary late winter Montreal nocturnes, snow and gray sky and bitter cold reigning outside our small yet warm abode, I dreamt a dream in which I was walking along a bleak city street and feeling a sense of despair the likes of which I had not known, save perhaps on the most mournful occasions or in similar nightmares. The street seemed quite like Montreal’s streets, though I believed that, via this dream persona, I was in something not unlike a hell realm. I awoke, quite relieved to find these feelings did not return with me to wakefulness. A few hours later, I awoke to Leslie talking in her sleep.<br />
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“There are ten models . . . no, they’re soldiers,” she uttered, mumbling indiscernibly in between, then quite clearly exclaimed, “Persephone!”<br />
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I later considered the obvious allusion: I had become much better acquainted with Chloe, Leslie’s friend from years before, just previous to this quest. Chloe is another name for Demeter. Demeter’s daughter, Persephone, is kidnapped by Hades and taken to the underworld in the well-known myth. I dream of a hell-realm, and then Leslie unconsciously(?) utters this captured maiden goddess’s name. Had Chloe sent me to retrieve Persephone? Was someone trying to figure me as Hermes, who according to Demeter’s wish travels to the underworld, to retrieve this lovely figure playing Persephone in some absurdly scripted play?<br />
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In spite of shrouds of mystery or uncertainty that would not quite be removed from between us, even in such close quarters, I relished my time spent with Leslie in this tiny home. Once or twice we wildly and playfully wrestled around the small room, releasing tensions held on both sides. To become physically entangled and entwined with this lithe and loveliest woman I have known was an intimacy I had only scarcely dared dream. I should note, however, that as we wrestled I was by no means seeking some subversive sort of personal gratification, but in each moment held in mind an intention to provide whatever catharsis I might to seeing to it Leslie might be restored to the glory I knew (or at least powerfully envisioned) as herself. I thought of myths of Siva and Parvati vying, archetypes I knew of that might naturally apply, and considered what flows of prana might be appropriate to make this playful vying horizontal dance most transformative for us both.<br />
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Regardless of attempts to make this a “healing experience,” I did thoroughly enjoy this delightful closeness, both of us straining to gain playful advantage as we rolled around on the floor and mattresses. Though her breasts often pressed against me, and her legs sometimes wrapped round mine as we wrestled, I was not exactly sexually aroused—contrary to what might be expected—though this was as close to making love (at least in any physical sense) as we would share in these times together. Yet, in simple playful wrestling, principles of tantra-yoga were manifest. To my surprise, her Buddhist-inclined counselor—who I had to some degree mistrusted—advised Leslie to wrestle with me often. She thought it would be cathartic, as I had indeed imagined was a good part of the purpose of our rolling round upon mattress and floor, as well as just plain having fun.<br />
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Tantra is a dance, movements of energy, as well as emanation or expression of the abiding romance of Mahadeva and Mahadevi. It is the manifestation of a “sexual” vibration,15 yes, yet as a tuning in to the pure and eternal love of the Divine Feminine and Masculine (in truth Advaita, “not two”), and not with base sexual gratification as the goal. Tantra might also be understood as manifest in story lines in life lived, lila, that reflects or transforms by these archetypal expressions of gender-perfectly-balanced, informed by the eternal dance of male and female, tandava, and expressed in variegated expressions in human relationships of many sorts, and in the very expansions and contractions of the Universe, Siva-Shakti, breath-out breath-in.<br />
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Tantra is prana flowing to heal and to transform, vibrations created by whatever particular practice to properly order practitioners in relation to this basic binary (that is sometimes/somehow still advaita, “not-two”) in harmony with the ideal, with that most primal romance, Siva-Sakti. Tantra is imagining and manifesting transformation in certain subtle forms of relationship, with Deva-Devi in mind and practice. Tantra-yoga proposes that a balance and elevation might be met in sometimes conflicting vibrations and actions (karma) and mind, set in motion by means of properly channeling prana. Basically, tantra is practice utilizing (sometimes/the roots of) sexual energies to heal and grant transcendence and offer healthy “union” (yoga) to practitioners of this most ancient religious form, is tauted the swiftest path to moksha, and by the way does not necessarily entail coital activities.<br />
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Of other physical intimacies, Leslie showed me some pressure points and we thus practiced acupressure on each other, as well as employing various other methods of bodywork on occasion, and did sun salutations together sometimes. I was only once granted a glimpse of her uncovered body’s beauty, except for what was afforded by her more revealing belly-dancing costumes. One morning as I started towards the bathroom for a shower, she lifted her shirt to reveal her extraordinarily well formed breasts, then making pretense she had not intended this indiscretion, she swiftly lowered her shirt to cover her lovely chest, yet again veiling her beautiful bosoms’ form.<br />
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“Oops!” she said coyly.<br />
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I tirelessly devoted myself to Leslie’s service, always considering ways I might make her happy, sooth her mostly unnamed sorrows, and encourage her to be the empowered woman I knew lay underneath or somewhere in the cosmic stuff that is Leslie, divine belly-dancer, yogini, mystic beatific friend, focus of deserved devotions.<br />
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On one occasion, she left for some undisclosed destination rather late in the evening. I had a few dollars, and thought of how much she liked Montreal’s rather sweet version of the normally blasé sesame seed bagel. There are small storefront bagel bakeries throughout the city where one can procure these mouthwatering delights fresh from the oven. I decided to run (quite literally) to attain some for breakfast, imagining my swift errand as somehow an apt mostly personal symbolic expression of my still fiery devotion. I took a direct route that led me to leap and scramble over various barriers in the dark Montreal night to arrive at the bagel makers before closing time. In my absurd knight-errant’s errand I scaled an eight foot or better chain-link fence, slicing a nice gash in my leg which I hardly noticed as the adrenaline wrought of crazy devotion flowed through my heart and veins. I was so wanton to please, so desirous to satisfy this woman who had long been beloved and was now friend I made up austerities to express my madman's devotion, even if she would not see. Crazy bhakti.<br />
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I underwent mild tapasia (purifying-fire) sitting in practice in the cold on the slopes of Mont Royal, imagining my exposure to the elements and the intensity of certain meditative states might offer up the fire that would end whatever ills assailed her, and might remove whatever obstacles prevented the prana of the divine couple, Shiva-Shakti, from healing and granting elevated states of yoga in my relationship with Leslie as well as in a broader context. These heartfelt and sometimes silly symbolic and absurdly expressed devotions might prove over the top for even the archetypal romantic fool, Don Quixote.<br />
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Leslie soon received a much-anticipated call informing her that she had been accepted to work for the summer at the Omega Institute. Among other perks, she would be able to enroll in various classes, take peaceful walks along the shore of the picturesque lake and meditate in various places designed to be conducive to peace-of-mind, keep company with other like-minded practitioners and seekers, and enroll in one seminar of her choice. She had attended a belly-dancing seminar at the Institute a summer or more previous, and felt this environment would be conducive to whatever respite she might require. At her suggestion, I also applied and was accepted to work in the kitchen.<br />
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As the date of our departure approached and the cold and brutal Montreal winter began to dissipate, it seemed as if the whole city was lifted from some figurative underworld and back into the light of the sun. And indeed, there is some literal truth to this metaphor, for during the long and frigid winter much of the populace disappears to beneath the streets to spend much of their time in the vast underground city. Shops and restaurants and nearly any service you might imagine are located in the miles of tunnels, a subterranean labyrinth that allows many to never don a coat or even a sweater from apartment to work to shop and back home, though the surface air may reside well below zero, Celsius and Fahrenheit. Come the spring, Montreal’s troglodytes emerge as so many groundhogs.<br />
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Though I hadn’t been much below during my sojourn in this many layered metropolis, I felt as if I too had risen into a kinder realm as the snow melted and temperatures sometimes soared to well above freezing. Leslie likewise seemed to feel better as the buds began to thrust out their green to absorb the renewed life giving rays, and as the sun climbed higher and lingered longer each day.<br />
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The change of season signaled our approaching departure to the south, an inverse migration I’ve done often. We boarded the train, and I once again wore sunglasses to obtain passage for my “service animal,” but this time had a new passport to allow easier passage. Leslie grasped my arm as we made our way to a seat, and Zunaka curled at our feet.<br />
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We arrived in Rhinecliff, New York, and stepped off the train, once again in the United States of America. Leslie called for a cab, and we walked up the hill to wait beside a restaurant. I decided not to ride with Leslie, largely as I had to figure out some sort of lodging for Zunaka, who was not allowed on Omega’s grounds. There were two fellows in their late teens or early twenties hanging out by the restaurant, and they seemed quite eager to greet me. I said goodbye to Leslie, then watched her step into the cab. I believe I may have made a mistake by not accompanying her.<br />
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On the next few occasions we met, she did not seem the same woman I had spent the previous few months with. She was no longer so eager for my company, and in fact began to treat me with something not entirely unakin to disdain. I wondered if yet again something like a bait-and-switch or shell-game tactic had been employed by whatever presiding deities or other beings had sway. Else I might more optimistically imagine portions of a dance or acts of a play not always carried through to completion or finale in one particular set of figures or another, nor even necessarily played out in full upon one particular stage.<br />
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I suppose I understand this in relation to familiar patterns of devotion to Devi, as I envision her manifesting to whatever degree in women I chance to know and love in order to complete some particular phase or other of what I suppose might be termed kleem-karma-dharma (teaching in action in relationship). As one cycle of this divinely directed relationship ends, one act of the play closes or one stage of a dance finds completion, it seems to follow that another then begins, another lesson scripted and choreographed ensues, the next dharmic/didactic screenplay plays out in one's life lived. Thus, to remain too attached to one particular form or player at a given moment in the process may be a mistake, as She may have other plans for forthcoming lila and romance, love play and divine dance, nata.<br />
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I believe I smoked a bowl with the two Mainers after Leslie rode away in the taxi. There was something I found questionable of these two, perhaps mostly their prompt appearance upon first stepping back onto American soil—too staged, but I had not yet been pressed from within and without to become so skeptical of the everyday as later experiences would make me. Zunaka I walked to the next town, Rhinebeck, and spanged up some money for food (“spanging” is a hippie/gutterpunk neologism equivalent to “panhandling”). A day or so later, or perhaps that same day, I hiked towards the Omega Institute. I think I had Leslie’s sleeping bag or some such, though I don’t recall the precise details. I was not scheduled to begin at the institute for another week or so. I shortly found Leslie, and she showed me to her room.<br />
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Painted on the wall behind her bed, a large eye gazed into the room with an eerie glassy stare. I thought of other symbols analogous and related to “The Eye” I had seen in recent times. Leslie had either a pendant or ring or some such article of jewelry that bore a hamsa, or alternately termed, “hand of Fatima” or “hand of Miriam.” She said shared Muslim and Hebrew artifact is worn to ward off “the evil eye.” “Hamsa” is also Sanskrit for swan, and is associated with Brahma, and is purportedly a pet name Neem Karoli Baba gave to Bhagavan Das, the seventeen year old American-born sadhu who introduced Richard Alpert (later Ram Dass) to his guru. Rapidly repeating this word as a mantra is said to render it as “soaham,” meaning “that I am.”<br />
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I believed the ominous apparition of the eye on the wall rather an ill omen, and felt Leslie had changed rather drastically in a matter of however many hours. Maybe her hamsa wasn’t properly tuned or needed batteries or a recharge. From holding tight to my arm as we sat on the train, to expressing what seemed a scarcely veiled contempt, I wondered right away if the woman I had accompanied from Canada had been stolen away by the taxi, and now a doppelgänger stood-in (or perhaps even a doppel-doppelgänger). On the occasion of this or another visit, Leslie and I sat on her bed when another staff-member knocked on the door. He was a rather handsome if short man somewhere in our age range (early to mid-thirties). I cannot recall what he had to say whilst at the entrance to her abode, but I distinctly heard him say, “Just leave!” after he had shut the door. I immediately commented on this to Leslie, and she claimed I was imagining things.<br />
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Though as I mentioned, I could have interpreted at this very moment that the woman who now bore the face of the woman I had come to know in Canada was not the same person—perhaps even quite literally, I still had a wish to maintain the myth of a virtuous and intact beloved. I would not even deny the possibility that the friend I had known in Montreal was indeed not even present in or as this woman I now encountered at the Omega Institute in the hills above the Hudson Valley, regardless of appearance, in addition to the possibility the barista encountered years before was a different than the being or being(s) encountered as “Leslie” in Montreal and New York. Definitely a disorienting perspective and one I’d generally rather not consider, and yet one perhaps unavoidable after so many of the strange things I have seen and experienced, such as sex with a shape-shifter and so forth. Regardless of the details, my friendship with this woman oft imagined as a goddess had seemingly suddenly changed.<br />
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I later discovered that the name “Leslie” means “garden of hollies” or “garden by a lake” according to a catalog delineating the meanings and origins of alphabetized appellations. This definition definitely described the place she lived and worked, as a picturesque lake resides in the middle of the property, though I can’t say I saw any holly bushes. Holly, as mentioned, is my former wife’s name. Now indeed, what might a man suppose of such synchronicities and coincidences?<br />
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A number of possibilities seem to exist, various modes and means to interpret obvious signs to reckon relationships of souls in these obviously interwoven experiences, names, denotations, people, times and places. Perhaps definitions somehow reform to meet expectations or imaginings, manifest alterations of reality slipped in while I wasn’t looking—truly revisionist history. This could be a sort of if “a tree falls” type question: have my own associations created these so-called synchronicities retroactively? Is it that someone with some degree of powers of illusion (AvaraNazakti) has been paying o’er much attention to my thoughts manifest and life-happenings? thus perhaps attempting to prescribe or proscribe my path, to plant “clues” and obviously contrived obstacles and to arrange so called chance meetings and other such evidences of extraordinary measures made however transparent, and sometimes quite succinctly presented to my thoughts and manifest in my daily experiences as indubitable intrusions of factors outside mere coincidence? a hand divine? of some trickster or genie? or perhaps . . . of both? Or are these experiences to be fitted within the Jungian concept of synchronicity, i.e., that once you start looking for something you are likely to encounter said something more often than is statistically likely (and indeed without any word on why or how expectations held in mind made manifest might defy probability).<br />
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To offer another example of the sort of alterations of reality which give me more than cause to pause and wonder, just before I departed from Laramie to endeavor this mad adventure around four years previous to this penning, a rather inexplicable series of events began whilst I was employed at a bistro that bears the same name as my forename in an old building in downtown Laramie. One evening when I was working washing dirty dishes, a small fire began in a wall next to an outside door frame. The LFD showed up and tore open the antique door frame and extinguished said minor conflagration.<br />
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Shortly before I left Laramie to travel to Montreal, this side-door’s frame was already replaced with new pine boards. Upon returning to Laramie after this journey, I happened by this side-door that was the site of the flames and was quite startled as I noticed what appeared to be the original door frame in place, with neither damage from fire nor ax! I have yet to investigate fully the possible “logical explanations,” but the door frame that is currently in place is warped, splintering, and is covered in layers of paint that do not seem to have been altered anytime in the past ten to twenty years.<br />
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Is the Laramie I have returned to a different loka (Sanskrit root of the English word “location”) than the one I left? is there a more “logical” explanation? or would the explanation offered serve as but yet another veil or layer of intrigue? At this time I have not investigated this anomaly thoroughly—i.e., haven’t asked the business’s owner of the supposed sequence of events—though with a view of current facts, the change evidenced by what I know of this particular green door frame before and after this journey rather well exemplifies the sort of odd alterations of the assumed continuity of time-space I seem to experience with a rather excessive frequently these days. And though likely some of these discrepancies have a ‘rational’ explanation, that does not necessarily mean that some collusion of illusion or manipulation of maya is not involved.<br />
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In order to properly respond to such mischief or confusion I generally try to intend and manifest and even sometimes scream out, “Rta-dharma,” may it be that action reaps appropriate teachings and due consequence, as is good and true and just. Usually I try to remember to add a nice “bhutadaya” or “karuna” in the same breath (“compassion”), and maybe some other ancient intonations thrown in for flavor or further effect. If I am playing the plaything of some transcendent or pseudo-transcendent other(s) as some twisted dharma, may he, she or they receive their due dharma, too, with all due wrath and of course with all due compassion, too.<br />
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I spent several days in Rhinebeck, a couple of miles from the train stop in Rhinecliff on the Hudson and a few miles shy of the location of the Omega Institute. Picturesque and expensive, this town might be compared to a Hollywood set of the “hometown” America busy city dwellers less than an hour away dream when they long for that mythical place so enshrined in Americana (that rarely ever and for most never seems to match with reality’s version).<br />
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Numerous aged whitewashed churches are interspersed between large colonial homes with well-manicured lawns, and various picturesque creeks with well-shored banks flow in and around the quaint Colonial era village. The downtown streets are lined with all the appropriate shops and restaurants, an ice cream parlor and New York style pizza by the slice, a hardware store, a department store and a few rather gentrified bars—none the least bit seedy. I often ate at a diner called Pete’s Famous, where they had all-day breakfast affordable on my spangin’ budget.<br />
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I might explain here my philosophy regarding begging. Throughout recorded history (i.e., the past few thousand years), many if not most of the prophets and spiritual teachers who have impacted society for more than the span of popular whim acquired their sustenance by this means, not to mention so many millions of unknown extreme practitioners from the Himalayas to the Andes, renunciates sitting or standing in whatever pose with outstretched hands or an empty bowl. In much of this world there is an honored place afforded the seeker or renunciate who lives for those ideals the householder has generally accorded at best second place to material goals, and it is considered a blessing to bestow alms upon these who represent more overtly the spiritual longings of community and humanity generally.<br />
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For years in my travels I would not resort to outright begging and would always seek work or means of trade to sustain my humble needs, as is the case with most the hippies and other American-gypsy types. Generally the trade amongst these circles is in some special or magical plant or fungi, in addition to hemp jewelry, patchy pants and padded pipe bags and crystals and other pretty rocks picked up in the desert or mountains, didgeridoos and drums. Sage smudges and semiprecious stones fueled my ride a number of times round, circling through the Western states clockwise or counter, as well making means by trade in weed and other botanicals, and by many odd jobs here and there. At some point, however, as need and circumstance required, I learned to swallow my pride and accept more fully the assumed role as sadhu, and consented to sit on some curb somewhere with a sign or a solicitation and a smile. I still prefer to pay my own way by at least finding goods in the wilderness to trade in town, else by my recognized labors either above or below the table, as is the way with most wandering hippie types.<br />
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I believe that, as it turns out, everyone eventually always pays their own way, at whatever level, regardless of whether you receive a paycheck from a “legitimate business enterprise,” or by sitting with a human skullcap as a begging bowl. Even the guy who purportedly “paid for the sins” of all those groveling evangelicals and various other flocks of sheep said they gotta take up his burden, and gotta carry that rude soldier’s shit for an extra fucking mile if they want a part of his heaven. And said purported avatar, Jeshua ben Joseph (aka, “Jesus”), affirmed the very basic principle of karma-dharma in a statement he is reported to have uttered, “You shall reap what you sow.”<br />
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The renouncer makes his or her way by reminding the rest of higher goals and possibilities for humanity, and sometimes by willingly bearing the burdens of others, as well as by intense devotions to the divine. In the traditions of India, a yogi might even sometimes elect to absorb the physical or karmic ills of his or her devotees. Jeshua ben Joseph, as I already mentioned, is believed by his devotees to have taken on their sins. Shamanistic healers often heal their patrons by ritual modes involving vicariously receiving and endeavoring to transform a patient or devotee’s problem sickness or demon, and sin eaters might yet be encountered as they work their circuits in isolated parts of Appalachia or the Welsh countryside. These are services and legitimate occupations recognized in many, if not most traditional societies, from the Himalayas to the Andes, the shores of the Bosporus to the islands of the Pacific, the deserts of Mexico to the depths of the Dead Sea’s shores, and throughout the course of history and from the earliest of records and time immemorial. In the Rig Veda, the most ancient of books, mendicant forest dwelling renunciates are described as partaking of a psychedelic brew and dancing ‘round like a bunch of trippin’ hippies. Indeed, nigh certainly these first recorded sadhu or brahmachari made their way by begging. It might be posited there are in fact unbroken lineages of these sacred beggar types stretching from the most antique all the way through time and even to the post-postmodern reality of the streets of present day America.<br />
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In this land these days such figures are less overtly recognized, though I would say some of my many and varied benefactors seemed to recognize I was not taking the easy road by living off the largess of passersby. Indeed, in moments of agony as well as spiritual ecstasy I spoke an intention and willingness to serve what role I might in helping to heal this world’s ills, and indeed I feel I have at times had some of these heaped upon my shoulders or head or heart (or whatever chakra or bandha or other loka) to transform or destroy or otherwise deal with.<br />
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I have placed certain limits upon what burdens I will accept as appropriate need to endeavor to transform, however, i.e., that I can and shall prove able to handle the task at hand without irreparable damage to my own mind or life or path, and without causing unacceptable or unjust or uncompassionate peripheral damage to any other by such an effort. I do recognize my own certain and potential limitations within given temporal, spacial and situational contexts—as should any serious practitioner, and also that in some cases taking on another’s burden might not be doing any favors.<br />
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As a contrary or related corollary, for those of you calling yourselves disciples of “Jesus” who will likely contend it’s already all done, “paid in full” and all, I can perhaps best respond by handing you a newspaper with headlines telling of sufferings and wars and violences of whatever form that yet plague humans and animals and the rest of creation—and many atrocities in fact carried out by some claiming to “follow Jesus”—to state quite simply, “No it ain’t.” We all gotta pay our way and do our share, and there’s still much to be done. We shall reap what we sow, indeed. Karma-dharma.<br />
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This might all appear further quixotic insanity to the modern Western mind, at least by the standards of officially and scientifically informed (and formed) intellects and discourse, but most of the world’s peoples recognize the value of ascetics for a functional and integrative society and a healthy community, as well as to maintain good relations with whatever given understanding of spirit or divinity or other subtle realms of being that connect people and other life and the eternal and what is transcendently and otherwise good. I mention these things not only to help the reader better understand the character in this tale that is also narrator and author, but also to perhaps prod you to consider the random hobo, bum, hippie or even rude-ass gutterpunk begging for some change as likely more than meets the eye.<br />
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As a tradition best known to many of my likely readers has admonished, be careful with strangers, for you might be entertaining angels unaware. Or as I might phrase it, a holy man in the clothes of an alcoholic, God or Goddess or gaNa (Mahadeva’s minions and a term which may actually be the root of the word “angel”) in the guise of a madman or woman, or at least quite likely a pilgrim on a path towards something “higher,” better, healed and beautiful.<br />
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Leslie had a hard time recognizing this of my sometimes mendicant ways and means, at least in what she spoke to me in the contexts of our personal interactions, and specifically after we had left Montreal and first parted company. I don’t deny the likely possibility that she understands otherwise, or at least that the teacher and goddess that I believe I have seen in her or with higher sight envisioned of her—unfettered by illusion and perhaps necessary veils—and in truth has respect for these paths. She nonetheless admonished me in an email after our initial parting that she thought my life as a beggar was not good for my health, and that I ought to go home and get work, else I should consider going to “be with your people” in India—meaning some band of sadhu I suppose, adding that “they probably miss you.”<br />
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Now please don’t mistake, even in moments of seeming harshness Leslie never quite reached the point (to my conscious knowledge, opinion or observation) where she would deservedly be granted the appellation or expletive “bitch,” excepting perhaps the two aforementioned incidents, at Soupe Café and in her cabin at the Omega Institute. For the most part, and even in the few moments when she was being other than kind, I found her delightful or at least inadvertent teacher, whether or not she was even always the same being or expressing the same spirit or vibe from one encounter to the next, and indeed sometimes harshings or slights are the best thing for a friendship, especially between two friends of the opposite sex.<br />
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I do recognize that intense belief in someone or something can indeed alter one’s perception, and love can manifest rose colored glasses. Yet even if what you view with faith is only a murti, a metal or clay statue or two-dimensional representation, the truth of your higher vision can gain a glimpse of what is intended in said representation. Regardless of when or whether Leslie was fully an “Avatar” at any given moment, in at least some glimpses or instances of observing her beautiful form and actions and words and movements I know I viewed something at least very close to transcendent, and thus perhaps had eyes to perceive the Divine in and about her even when she was perhaps unaware or unwilling to acknowledge this of herself. She is one of very few I have known who I believe at the least might be or might have at one time been an Avatar in the fullest meaning of that term.<br />
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I suppose, regardless of emphasis, this is not unrelated to the substance of the greeting “Namaste,” which basically means, “the Divine in me bows to the Divine in you.” Likewise related is a decision I made several years ago regarding intimacies with women in general, which was that if I go so far as to make love, I resolved to act towards my lover as if she is an Avatar or at least emanation or expression of some version of the Feminine Divine. Even if this might be far from the “truth” about this or that lover (save as all are vessels of the Divine manifest as Atman and as Great Goddess Mama is in all the ladies, however much self-realized), by projecting such a vision you cannot help but elevate her, draw blessings and good teachings and so forth to her life, and also to yourself.<br />
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Indeed, the utterance of “Namaste” more than implies this transformative tendency of devotion to and reverence for an “other,” and of course I do apply this recognition of the ever-present divine elsewhere and to others other than those I’ve known as lovers, though the potency and intimate nature of sexual interaction requires the more that one maintain the highest degree of devotion and respect. These things said, lila (divine play) doth manifest strange scenarios, and courting one’s lover or beloved as a goddess may manifest scenarios as strange or intense as any I’ve mentioned.<br />
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One of numerous visitations or experiences of lila that I observed after parting company with Leslie was an encounter I had in Rhinebeck with a high school girl who told me her name was “Jasmine”—a flower which is quite succinctly associated with Siva and Consorts. I had been studying about various goddesses (mostly Hindu at this point), and had come to wonder about the relationship of the Hindu goddess “Lalitha” to “Lilith,” a figure variously portrayed in Jewish and Gypsy lore as well as in modern pagan and feminist mythologies, and these to Lolita of Nabokov’s famous work (which was actually penned here in Wyoming).<br />
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As I sat on a bench, a block or two from the Starr Bar, this girl and a couple of her peers approached the strange bearded man with backpack and wolf-dog, asking the sort of questions often posed to seeming eccentric transient figures who don’t quite fit the scene. She presented herself as an outcast, and attempted to cozy right up to me as I showed encouragement and understanding in the few words I spoke. Though she was certainly flirting, I have a very clear and concise line drawn at around twenty-something that would only drop a smidge below that limit for a fully revealed and proper and effulgent avatar of Devi Durga Herself. Despite this standard, I read a certain lila in this plot from the start, regardless of whoever it was actually lay behind this façade of a Lolita.<br />
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At one chance meeting as I sat upon the same park bench, she nigh forced me to receive a rather fierce-looking necklace with metallic or stone teeth and red and black cylindrical beads. I later read that Lalitha is said to have decided upon a husband between the three male Gods of the Trimurti, Brahma, Vishnu and Shiva, by flinging her wreath into the air, resolving She would marry the one over whose head and neck it fell. As the tales tell it, t’was Siva’s neck the ring of flowers fell around.<br />
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A bit wary of this gift, I nonetheless placed it around my neck. Later this seemingly symbolically loaded item of apparel became a focus in an exchange with a rather confrontational liquor-breathed bald man I later realized was very likely Dave Atell, the comedian whose show (at least at the time) was airing on Comedy Central. No, really!<br />
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This episode occurred outside The Starr, a historic restaurant and bar along the main drag in Rhinebeck. The fellow who looked very much like Dave Atell seemed to be with at least one companion (co-conspirator), and I am not certain whether or not they were filming (i.e., if indeed I am correct in my later reconstructed identification of the bald provocateur), though it seems by the presentation of the show the cameras aren't hidden. He was certainly playing well the proverbial devil’s advocate as he tried to intimidate me and press my already rather taxed mind with the brand of conflict and head-games that sell well as entertainment, but are otherwise likely received as rude and unnecessarily provocative.<br />
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I will admit, despite my general belief in ahimsa (nonviolence), I had my right hand clenched and ready to swing, if the need arose. I was not certain, as his face and cue-ball cranium began to turn bright red, his face only inches from . . . my chin, that he was not preparing to strike me—or for all I knew pull a knife or gun, and my body instinctively prepared to react. As things cooled down in the exchange, he asked for the necklace I wore, and I started to give it to him, not that attached to the necklace as I had not consciously considered the Lalitha connection, then thought the better of the exchange. I later left this necklace in the forest on the edge of town.<br />
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This is far from my only odd encounter with apparent media celebrities, but those stories for another time. Suffice it to say, if you choose to live your given span of years large, tread the path less traveled, a life less ordinary and so forth, you likely shall, and shall likely be noticed despite any intentions to maintain a low profile, and likely encounter others who are likewise living large by whatever given medium or guise.<br />
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I soon concluded I should leave New York, and decided not to work at the Omega Institute. Actually I don’t recall precisely whether this determination was made before or after the aforementioned seeming slight in Leslie’s cabin, and thus whether or not this incident was a factor in my reasoning at this juncture. Come to think of it, I am even somewhat uncertain whether it was at this point or upon the occasion of my next visit, on my (presumed) thirty-third birthday, that I decided the Omega Institute was not the proper place for me, or at least not at that time.<br />
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Things were a bit muddled at this point, perhaps as a result of having returned to the states after having somewhat acclimated to Canada, and certainly as hopes for further time shared and possibilities for romance had faltered. I was weary and discerned that I ought allow myself some time to recover health and hopefully clarity of mind by retreating to the home of my sister Lisa and her husband Marc in Maryland. Once again I donned sunglasses and boarded a passenger train with my “helper animal.”<br />
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Though I regained some physical strength during this respite enjoying my sibling’s hospitality, I had not escaped whatever was assailing my psychic and dream life, not to mention someone’s seeming abuse of powers of cidacit—mind and matter—that was increasingly effecting as well as affecting my reality and sanity (that was never, I should add, lost to the point I became any physical threat to anyone’s life or limb. I’d have to know with no margin of uncertainty that I was slaying a demon or other evil being deserving destruction before swinging my Trishul blades or bringing like deadly force to bear).<br />
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Lisa and Marc were hospitable hosts, as always, and tolerant of my uncharacteristic funk, though without going into detail neither of them seemed quite their respective selves, either. I never quite fully emerged from my protective cloak except when left alone in the house to veg-out to the television, eat myself back to proper health, and smoke whatever herb they might leave for me to enjoy.<br />
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In times past I’ve shared great fun with Lisa and Marc. Among other fond memories, we have on a number of occasions conspired with various others to wander around forest or field, amidst the granite canyons and promontories of Vedawoo or to the mountains west or south, consuming various quantities of psychedelic mushrooms and playing much more amicably than were many childhood interactions with said sister. For the duration of this occasion the pair were good hosts, but a weight (and perhaps not only the one(s) that arrived with me) made this visit not so intimate as past fun times with these friends who happen to be relatives.<br />
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In continued contact with Leslie, mostly via email, she consented to spend the day with me on my (purported) birthday, May 1. I rode the train to Rhinecliff once again, Zunaka again posing as my guide-dog. When I arrived at Omega, Leslie and I walked together by the small lake on the institute’s grounds, and I couldn’t help but be reminded of the picturesque bardo-realm lake featured in the movie What Dreams May Come, a film I watched with former girlfriend Meghan a year or so previous, and which she had noted was her favorite flick. Indeed, there have been more than moments I have wondered exactly where I am, between or outside of the purported parameters of those states dubbed “life” and “death.” Leslie expressed to me that she had no small discomfort with What Dreams May Come.<br />
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There is unquestionably a strong similarity between these two bodies of water. Come to think of it, I believe the lake at the Omega Institute may very well have been the inspiration for the painted-(sorta) come-to-life lake in the film. I seem to recall, in fact, that Robin Williams has visited or taught a seminar or two at this interfaith retreat center, and Leslie may have even mentioned that she understood this to be the case, else I noticed his name slated on the Omega schedule or came across some other corroborating evidence.<br />
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Leslie seemed again different upon this visit, certainly having benefited from living in a peaceful place to practice where others are also overtly seeking to heal and be healed, to explore higher truth and transform the earthly shell into some greater semblance of divine or transcendent perfection. She again behaved a bit more like the Leslie I had come to know in Montreal, save that she seemed more at peace.<br />
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I shall not contend that I perceived this former Jewish turned interfaith compound/yoga retreat center with a name evokes Christian symbolism as entirely without unseen subtleties and potential intrigues, nor devoid of any shadows, though any such sensed may have been merely my personal perceptions during tenuous times, else sorrows projected. Regardless of my experiences or impressions one way or another, this place has certainly been a haven and healing center for many.<br />
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I should make note again that I am not so detailed in descriptions of all my interactions with Leslie out of due respect for her. I have no want to exploit what she shared of herself and her time, nor breach any confidences she granted me, though would share of the glories of romance and bhakti. Certain such consideration accompanying candor ought be de rigueur for telling true tales involving identifiable others, unless someone deserves or needs to be exposed for some important and justifiable reason.<br />
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Though I would also grant the reader all due respect, and want whomever might have stayed with me to this point in the text, well into this story, to have the benefit of adequate description, fullness of factuality, accurate quotation, and appropriate insights into each character and the ‘what happened,’ I would rather maintain the good faith of friends (and even the remnants of this with former friends) over telling damning or embarrassing or too intimate of truths for my own gain or to make for a better story. And even in telling whatever scene in fine detail, I often omit the most subtle and perhaps esoteric features I recognize, similarly out of respect for certain secrets or persons, and sometimes to avoid exposing the reader unawares to knowledges that might be hazardous to his or her health—figuratively or otherwise.<br />
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In spite of the decreasing intimacy, I was still very pleased to share Leslie’s company on this day, anniversary of my purported birth, day of celebration and display of solidarity for world laborers, and pre-Christian European fertility festival (though a celebration not at all entirely faded in the wake of said religious conquests, and might be said a day again gaining popularity in a traditional guise). In many respects this day celebrated is aptly analogized as a European version of Sivaratri, though celebrated a bit later in the year due to differences in climate and latitude. Where the European holiday represents the phallus with a pine pole and feminine as ribbons woven ‘round the stick, Sivaratri recognizes stone linga and yoni (phallus and vulva) adorned as emblematic of the perfect union of male and female.<br />
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Leslie and I walked by the lake, and sat not far from the water’s edge. She told me she was still experiencing ups-and-downs, but that she was generally benefiting from her routine of work and meditation, dance and yoga. She went to the kitchen and brought me an apple. We talked a bit more. We embraced and I departed.<br />
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To this day, I cannot say I have let go of my longstanding devotion to Leslie, though certainly my perception of her has changed and some of the associations I once held are unquestionably transformed, as indeed I have been by our time together and by the peripheral circumstances and the continued sequence of events that followed. I have changed for better and worse, and as stated, my perceptions of her are inexorably altered, though not detrimentally to any significant degree. Be she Divine, she showed she is also human, and that is not a bad thing.<br />
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It is also not a bad thing to return to a less specifically manifest vision of Devi, to return to the romance wherein my lover is always present, at the verge of the moment, on the cusp between now and eternity, wherein She reminds me of her presence at least in the least reference to one or another of many names I’ve known her by, in a particular quality of sentiment observed in a woman’s eyes that reminds of a vision I’ve of Devi, else in the sway of a shapely woman’s hips as she walks past, or in whatever other random little reminders of the other in the cosmic love between male and female, Deva and Devi, a love that has something to do with me, and with you too, if how I’ve envisioned love is true.<br />
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This mode of romance would compare, archetypally or metaphorically at the least, to how Siva is consort to Maha Maya, and thus engaged with the Goddess of Illusion in a subtle dance of synchronistic romance, Shiva and Shakti manifest in day-to-day occurrences in maya (i.e., field of worldly illusion, and not precisely referring directly to Goddess Maha Maya Herself). Though according to some traditions Siva and Devi as Maha Maya have only had sex three times, their subtle love story permeates reality and is manifest in a more domestic mode in the romance of Siva and Parvati. Indeed I’m cool with that less tangible mode—I suppose. Yet I still anticipate the appropriate manifestation of a divine yogini as my lasting lover and more, whilst still delighting in the little reminders of love She leaves as the least serendipities and slight glimpses behind or beneath her shimmering veils, graciously granted in the meantime.<br />
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This love dance and unmanifest romance has sustained me between and to whatever degree upon the occasions of time spent with however many lovers. I suppose I can as need be thus still continue to abide or at least survive with Her more as possibility than present with me, as my partner in a dance broader in scale than just here and now, whilst I yet sit still seemingly alone.<br />
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I have found that place where I believe Shiva-Shakti balanced within and outside of my person and spheres of influence, in body and mind and in relationship, and have delighted in granted glimpses of the grandeur of our mutual devotions in the love notes writ or painted in the clouds, a breeze answering my thoughts, else in whatever other pleasing synchronicities manifest on this stage of maya. That stuff’s quite cool, yet also having an appropriately embodied lover as suitable expression and proper manifestation or emanation of Devi is even cooler—whilst desire and romance are still a thrill, and a yogini as partner is necessary in certain tantric rituals. Sounds rather ‘convenient’ as means to justify license, yet keep in mind that Mahadeva, Great God, is a Seducer and is sometimes seduced by the Great Mother, and by some accounts has a record as a sex offender, as it’s quite illegal most places to walk down the street with an erection fully displayed.<br />
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Moments in which I sit, now returning to revise and sight check these words typed over—over a year sitting in Laramie, again and again revisiting this text which grows and is refined each time I peruse its pages . . . whilst meditating upon and reconsidering words writ and attending to other random tasks, I sometimes and randomly see flashing before my internal sight visions of so many women divine who I’ve known in whatever capacity, as lovers or friends or someones I chanced to glance who somehow stayed within my memories as significant, and who all figure as at least likenesses of Her through my intentioned lens. With no little tension felt inside and even displayed outside my form by actors and actresses in what seem skits performed and choreographed to meet my thoughts and memories—perhaps unaware they are characters in an at least somewhat preordained or preconceived play that’s at least somewhat scripted and makes some coherent sense as such, a fractal tantric dance of these visions flows before my mind and other senses, and I sometimes must stand from my seat and dance frenzied to appropriately symbolically and empathically order these factors and figments and faces and myself and physical form and various other energies, subtle and sublime to the tunes that play on my laptop, in relation to Self to keep from going mad, though bystanders who happen to see me in the throes of wild nata in the parking lot by the patio likely think me already quite insane, if my moves generally meet a fine reception at festivals or music shows. My devotion to Her is indeed not ashamed of displays unusually manifest, as is generally the way with true bhakti.<br />
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Whilst compelled to consider where it was or might possibly have been that I already-already knew Her—if not as Leslie—yet absent-mindedly passed Her by . . . I utter random Sanskrit phrases and subtly and sometimes not so subtly make intuitive and learned mudras and movements to correct or respond to felt imbalanced flows of our relationship (and of others contingent) which come flying at my thoughts like arrows or bullets or thunderstorms, and chant praises to Her most sacred names to assure Her of my continued devotion and to ask Her help in healing loves and other vibrations of experience, and intone other ancient potent words to bring about purity in relationships and energies generally—locally, globally and beyond.<br />
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‘Twas perhaps easier to do this yoga when the envisioned highest and likeliest “Her” was known but unknown, corporeally certain yet inaccessible, named and encountered yet not bodily present—not unlike a murti. Though since I came to some semblance of awareness I’ve made a practice of envisioning every lover I’ve held as object of or conduit to my certain devotion to Devi (at least whilst we were romantically involved), with each relationship faltered I found comfort in the possibility of Leslie (or at least of some like emanation of Divine Feminine perfection—perhaps another Avatar of Her or the person of Goddess She showed me in Her transcendent movements and sublime subtleties) crossing paths with me somewhere in the future. And now with that question at least half-answered, seems what once were delightful reveries on lovers past and possible have now grown fiercer, storms of thought forms flowing and questions rushing past and through me as my passion for Devi reforms to altered conditions of devotion, and as I sense more resistance than before from contending forces or jealousies or perhaps from some reservations or other immediate intentions of Devi Herself as I approach the hem of her gown—or perhaps draw near somewhere a bit further towards the waistline.<br />
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Soon after this mostly quiet and rather reserved encounter by the lake, I resolved that it was time to return to the high mountains, return to some semblance of stable practice, and return to a more conventional mode of employment. Though I bounced around the Hudson Valley for a while before attaining escape velocity, including spending a very interesting stint in New Paltz, the home of a once very (and still rather) hippie-saturated SUNY school and a strong local Green Party, I did eventually get out of the Hudson River drainage and on to Syracuse, then to Buffalo to visit a friend I’d known from Laramie, and then a little further west . . .<br />
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Continued in next post...<br />
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<br />Jeffrey Charles Archerhttp://www.blogger.com/profile/01838766714000350169noreply@blogger.com0