KEEFJNAK

• 2012-05-14

  

  Seomyeon-dong, Busanjin-gu: Adhyātmakalpadruma, or The wishing-tree of the soul, cont.

  inadvertently results in a proto-cybernetic theory of the image and its efficacy, one based on feedback loops, self-reflexivity and surface

• 2012-05-12

  

  Nampodong, Jung-gu: Adhyātmakalpadruma, or The wishing-tree of the soul, cont.

  that is to say, the compulsion to maintain an undefilable, unreachable absence, a self-willed and absolute incommunicado exile to the “slightly curving place” of the only beings worth communicating one’s desires to

• 2012-05-11

  

  U-dong, Haeundae-gu: Adhyātmakalpadruma, or The wishing-tree of the soul, cont.

  
  the simultaneous absence from the image of any being and the presence within it of some cybernetic efficacy

• 2012-05-10

  

  Hannam-dong, Yongsan-gu: Adhyātmakalpadruma, or The wishing-tree of the soul, cont.

  Oh god, since a creature here, armored with horripilation arising during the moment of gazing upon your face, is victorious over the great enemy warriors — who are in the thrall of a powerful attachment to the three worlds — with the weapon of meditation by night and day, oh lord, your mountain is

• 2012-05-09

  

  Seogyo-dong, Mapo-gu: Adhyātmakalpadruma, or The wishing-tree of the soul, cont.

  Gazing upon your face, which showers streams of ambrosia for the eyes, produces the lofty excellence of good fortune in me, oh god, oh lord; does the festival of spring, observed in the illuminated world, not delight the play of sweet song among the circles of playing kokila-birds?

• 2012-05-08

  

  Seonyudo, Yangwha-dong: Adhyātmakalpadruma, or The wishing-tree of the soul, cont.

  “I take the orb of light rays emanating from the ten toenails on your gleaming lotus feet, oh master, to be the rasa of liberation, renowned for its magnificence, since even crores of men, touched by it, gain liberation as their bride and, for ornament, don afresh the glory of auspiciousness, oh lord.”

• 2012-05-07

  

  Seogyo-dong, Mapo-gu: Adhyātmakalpadruma, or The wishing-tree of the soul, cont.

  “Oh master, affliction does not touch those worshipful creatures who are touched by the rays of light shining from the orb of your face at dawn; does a line of darkness, black and thick as collyrium, embrace those who are embraced by the shining circular lights [i.e. your eyes], burning with a mighty, rising splendor?”

• 2012-05-06

  

  Sindorim-dong, Goro-gu: Adhyātmakalpadruma, or The wishing-tree of the soul, cont.

  The language of conquest is so pervasive in the discourse of the Tapā Gaccha monastic order during this period that it is almost impossible to avoid.  Munisundarasūri, for example, made a habit of beginning his compositions with a disguised variant of the word Jayaśrī, invoking the name of the Goddess of Victory in a manner somewhere between a pun and a spell.  Munisundara was himself no stranger to the debate-floor, or to victory: he was awarded the title of Vādi Gokulsādha by one Dafatara Khān, the governor of Khambhāt, following a contest described in the sixteenth-century Hīrasaubhagyakāvya of Devavimalagaṇi (14.204).
  

• 2012-05-05

  

  Yongin-si, Gyeonggi-do: Adhyātmakalpadruma, or The wishing-tree of the soul, cont.

  A glorious lord among debaters shines brightly, Somajaya by name, an equal to the sun in radiance, of might unequaled, garlanded by the reverent heads of kings bowing to his feet; when he speaks weighty, well-ordered Sanskrit on the debating-floor, his opponents quickly remember the fine art of flight, in order to escape him. (Somasaubhāgyakāvya 10.47)
  
  

• 2012-05-04

  

  Sindorim-dong, Goro-gu: Adhyātmakalpadruma, or The wishing-tree of the soul, cont.

  Elite monks like Bhuvanasundara were, by definition, a peculiar blend of ascetic, celebrity, political leader and poet.  Their opponents were always intoxicated — out of their minds — pramāda — and always defeated: