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Zooming in on the notion(s) of
pilgrimage & the pilgrim
Going on pilgrimage (i.e. acting as a pilgrim) can mean: 1.
Getting from A to B (the beginner’s view). For instance, hiking to Santiago
de Compostella, Badrinath, Mount Kailash (or Meru) and so on. This
understanding of pilgrimage is the Normal (i.e. the lay person’s 100%) zoom. 2.
Transforming self A into/as self B by adding energy and adding (or
subtracting) goal oriented food/data during the external pilgrimage is the advanced
pilgrim’s view. This understanding of pilgrimage is Zoom
In 1. a. Adding energy plus (or minus) food/data while swimming/feeding in a nutrient soup, i.e. the external world (the adept’s view). Zoom In 2.b. Adding energy plus (or minus) food/data by eating one’s way through a solid nutrient block** (‘pie’) (e.g. a BEC, to wit. a Bose-Einstein concentrate) is the more awakened pilgrim’s understanding of pilgrimage. Zoom In 3.Note: Some Chinese Zen masters suggested the term ‘Uncarved Block’ to the whole pie (or soup, to wit ‘The Great Ocean), prior to disturbance (hence relativization).
3.
Transforming the differentiated (hence relativised) state of the
nutrient pie (i.e. of a particular real self/identity). This understanding of
pilgrimage is Zoom in 4. 4.
Local (i.e. personal) self/identity appears (i.e. self-realizes and
self-identifies) as an involuntary and impermanent transformation, hence as a
not-self (i.e. not the actual, i.e. original (hence in absolute ownership),
hence ‘own’ = atta pie). This (flawed) understanding of pilgrimage is Zoom in 5. This appears to have been the
(early, i.e. Pali Vinaya) Buddha’s view. He remains silent (i.e. does not
make a positive comment) on (or definition of) the pie, i.e. on its
existence, non-existence or constitution, should it exist. Pie (i.e. the Pali
metaphor atta (Sanskrit: atman) usually mistranslated as self,
sometimes as soul) commentaries were later invented by Mahayanists
hybridising with the seemingly more user-friendly notions about the pie (to
wit, the Brahman = atman = prajapati) speculated on in the Upanishads, see
below). 5.
Local self/identity appears as an involuntary (resulting from
ignorance, or being ‘bound’, hence limited) and impermanent nutrient pie transformation
created (possibly ‘blown’, possible ‘fired
up’, hence disturbed) voluntarily or involuntarily by the pie itself (read:
Brahman). This is the understanding of pilgrimage Zoom
In 6. This
appears to be the view (i.e. darshan) expressed in the early Upanishads. Voluntary (i.e.
intentional) self- (or part-self-) transformation by the pie (i.e. God)
appears to be the creationists’ view, though a clear answer as to ‘who or
what moved the mover’ is yet outstanding. 6.
Local self/identity appears as a (fractal elaboration of) spontaneous
(hence involuntary) nutrient pie transformation resulting from random
disturbance (resulting in pressure change, the ‘self’ happening as the
interface between temporary pressure fields). This appears to be the evolutionists’ and
the early Buddha’s view.
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