Wednesday, September 19, 2012

in the mind of Tao


Those who believe in substantiality
are like cows
those who believe in emptiness
are even worse
Saraha

In the area of cognitive sciences the development of an alternative guideline to the two dominant paradigms, cognitivism and connectionist-emergence, for the study of consciousness and Self has been carried on in the last years of his life by Francisco Varela with Evan Thompson and Eleanor Rosh, as a natural development of the autopoietic model of living systems by Maturana and Varela which sets cognition as the life process.
In the first part the authors outline the reference phenomenology:

A Fundamental Circularity:
In the Mind of the Reflective Scientist

An Already-Given Condition

A phenomenologically inclined cognitive scientist reflecting on the origins of cognition might reason thus: Minds awaken in a world. We did not design our world. We simply found ourselves with it; we awoke both to ourselves and to the world we inhabit. We come to reflect on that world as we grow and live. We reflect on a world that is not made, but found, and yet it is also our structure that enables us to reflect upon this world. Thus in reflection we find ourselves in a circle: we are in a world that seems to be there before reflection begins, but that world is not separate from us.
For the French philosopher Maurice Merleau-Ponty, the recognition of this circle opened up a space between self and world, between the inner and the outer. This space was not a gulf or divide; it embraced the distinction between self and world, and yet provided the continuity between them. Its openness revealed a middle way, an entredeux. In the preface to his Phenomenology of Perception, Merleau-Ponty wrote,
When I begin to reflect, my reflection bears upon an unreflective experience, moreover my reflection cannot be unaware of itself as an event, and so it appears to itself in the light of a truly creative act, of a changed structure of consciousness, and yet it has to recognize, as having priority over its own operations, the world which is given to the subject because the subject is given to himself .... Perception is not a science of the world, it is not even an act, a deliberate taking up of a position; it is the background from which all acts stand out, and is presupposed by them: The world is not an object such that I have in my possession the law of its making; it is the natural setting of, and field for, all my thoughts and all my explicit perceptions.
And toward the end of the book, he wrote, “The world is inseparable from the subject, but from a subject which is nothing but a project of the world, and the subject is inseparable from the world, but from a world which the subject itself projects.”
Science (and philosophy for that matter) has chosen largely to ignore what might lie in such an entre-deux or middle way. Indeed, Merleau-Ponty could be held partly responsible, for in his Phenomenology at least, he saw science as primarily unreflective; he argued that it naively presupposed mind and consciousness. Indeed, this is one of the extreme stances science can take. The observor that a nineteenth-century physicist had in mind is often pictured as a disembodied eye looking objectively at the play of phenomena. Or to change metaphors, such an observor could be imagined as a cognizing agent who is parachuted onto the earth as an unknown, objective reality to be charted. Critiques of such a position, however, can easily go to the opposite extreme. The indeterminacy principle in quantum mechanics, for example, is often used to espouse a kind of subjectivism in which the mind on its own “constructs” the world. But when we turn back upon ourselves to make our own cognition our scientific theme-which is precisely what the new science of cognition purports to do-neither of these positions (the assumption of a disembodied observor or of a dis-worlded mind) is at all adequate.

Tuesday, September 18, 2012

on the power of Tao


It is not so much 'power' that corrupts  then the mith of 'power'. It is noted above that 'power', like 'energy', 'tension', and the rest of the quasi-physical metaphors are to be distrusted and, among them, 'power' is one of the most dangerous. He who covets a mythical abstraction must always be insatiable! As teachers we should not promote that myth.

from "Time is out of joint", 1978

does Tao exist?


DOES THE DIVINE EXIST?
To say that the divine exists will not be right, because all that exists is divine. Each and everything exists, only the divine cannot be said to exist. The divine is existence. To be divine and to exist is to say the same thing in two different ways. So the quality of existence cannot be attributed to the divine.
Everything else can be said to exist because it can go into non-existence. I can be said to exist because I will go into non-existence, you can be said to exist because there were times when you were not in existence. But the divine cannot be said to exist because the divine is always there. Its non-existence is inconceivable, so existence cannot be attributed to the divine. I will say existence is divine, or divineness means existence.
Nothing exists which is not divine. You may know it or not, it makes no difference as far as your divinity is concerned. If you know it, then you become existence, bliss. If you do not know it, you go on and continue in agony, but you are divine. When asleep, when ignorant, then too you are divine. Even a stone is divine, unknown to itself. Existence is divine.
All those who try to prove that God exists do not know. This is sheer nonsense to prove that God exists. Those who try to prove that God does not exist are in the same boat. No one will prove that existence exists. If you say it this way, if you ask me whether existence exists, the question will be absurd.
To me, when someone says that God exists, it means the same thing, that existence exists.
God and existence are equivalent, synonyms. Once you have become aware of what existence is, you will not call it existence. Then you will call it God. The moment one becomes aware of the total being that is, then you cannot use the existence. You become more intimate with it, so you have to use a personal name. You call it God. To call existence God only means this and nothing else: that you can be in an intimate relationship with it, that you can be in personal contact with it.
It is not something dead. It is not something to which you cannot be related. It is not something which is indifferent to you. When we say existence is God, we mean to say existence is intimately related with us. We are related with it, and it is not indifferent to us. But as far as the human mind is concerned, we do not know a more accurate word to use than God.

Friday, September 14, 2012

the Teh of Tao: XLIII

"Yin Yang of World Hunger", Deevad on DeviantART
The softest of all things
Overrides the hardest of all things.
Only Nothing can enter into no-space.
Hence I know the advantages of Non-Ado.

Few things under heaven are as instructive as
the lessons of Silence,
Or as beneficial as the fruits of Non-Ado.

Thursday, September 13, 2012

112 paths to Tao

Vijñana Bhairava Tantra (devanagari: विज्ञान भैरव तन्त्र), often transcripts as Vigyana Bhairava Tantra, is a non-dual tantra text of the Trika school by the Kashmir Shaivism. The Vijñana Bhairava Tantra is a chapter from the Rūdrayāmala Tantra, a text whose origins are considered passed down through oral transmission, therefore with an extremely uncertain dating. According to some authors it will be composed in a written form in the IXth century, and appeared in 1918 in the Kashmir Series of Text and Studies (‘’KSTS’’).
Vigyana means consciousness, Bhairava means the state beyond consciousness, and Tantra means technique, the method, the path. Vigyana  Bhairava Tantra then mean "the technique of going beyond consciousness".
High relief representing Shiva and Parvati in Ellora caves, Aurangabad, Maharashtra, India;
cave 29 or Dhumar Lena, before about XV-XVIIth century.
The text is structured as a dialogue between Devi - the feminine goddess - and Shiva, the male god, to who Devi asks some existential questions and Shiva replies giving 112 methods or techniques to practice to attain the answer. The Shiva answers to the transcendental questions of Devi illustrate the radical historical difference between eastern and western traditions, particularly for the monotheistic models: in these the divine is unknowable directly (to argue otherwise is one of the most serious heresies) and their conception is therefore based upon the fundamental concept of faith, that is on believing without knowing. In the eastern traditions - like the experimental western science - the answer to the questions is impossible because inexpressible by words, but not the direct knowledge by an individual experience: the 112 methods are all the possible experimental techniques to reach the experience of knowing; the belief is substituted by the practice which leads to knowing. Only those who don't know have to believe - just because they don't know - but who knows does not need to believe, he-she lives it.

Devi Asks:

Shiva, what is your reality?
What is this wonder-filled universe?
What constitutes seed?
Who centers the universal wheel?
What is this life beyond form pervading forms?
How may we enter it fully,
above space and time,
names and descriptions?
Let my doubts be cleared!

Shiva replies:

1. Radiant One, this experience may dawn between two breaths.
After breath comes in (down)
and just before turning up (out) - the beneficence.

2. As breath turns from down to up,
and again as breath curves up to down -
through both these turns,
realize.

3. Or, whenever in-breath and out-breath fuse,
at this instant touch the energy-less,
energy-filled center.

4. Or, when breath is all out (up) and stopped of itself,
or all in (down) and stopped -
in such universal pause, one's small self vanishes.
This is difficult only for the impure.

5. Attention between Eyebrows,
let mind be before thought.
Let form fill with breath essence
to the top of the head
and there shower as light.

6. When in worldly activities, keep attention between two breaths,
and so practicing, in a few days be born anew.

7. With intangible breath in center of forehead,
as this reaches the heart at the moment of sleep,
have direction over dreams and over death itself.

8. With utmost devotion,
center on the two junctions of breath
and know the knower.

9. Lie down as dead.
Enraged in wrath, stay so.
Or stare without moving an eyelash.
Or suck something and become the sucking.

10. While being caressed, Sweet Princess,
enter the caress as everlasting life.

11. Stop the doors of the senses when feeling the creeping of an ant.
Then.

12. When on a bed or a seat,
let yourself become weightless,
beyond mind.

13. Or, imagine the five coloured circles of the peacock tail
to be your five senses in illimitable space.
Now let their beauty melt within.
Similarly, at any point in space or on the wall -
until the point dissolves.
Then your wish for another comes true.

14. Place your whole attention in the nerve,
delicate as the lotus thread,
in the center of your spinal column.
In such be transformed.

15. Closing the seven openings of the head with your hands,
a space between your eyes becomes all-inclusive.

16. Blessed One,
as senses are absorbed in the Heart,
reach the center of the lotus.

17. Unminding mind, keep in the middle - until.

18. Look lovingly at some object.
Do not go to another object.
Here in the middle of the object -
the blessing.

19. Without support for feet or hands,
sit only on the buttocks.
Suddenly the centering.

20. In a moving vehicle, by rhythmically swaying,
experience.
Or in a still vehicle,
by letting yourself swing in slowing invisible circles.

21. Pierce some part of you nectar filled form
with a pin,
and gently enter the piercing
and attain to the inner purity.

22. Let attention be at a place
where you are seeing some past happening,
and even your form,
having lost its present characteristics,
is transformed.

23. Feel an object before you.
Feel the absence of all other objects but this one.
Then leaving aside the object-feeling
And the absence-feeling,
Realize

24. When a mood against someone or for someone arises,
Do not place it on the person in question,
But remain centered.

25. Just as you have the impulse
To do something,
Stop.

26. When some desire comes, consider it.
Then, suddenly, quit it.

27. Roam about until exhausted and then,
dropping to the ground,
in this dropping be whole.

28. Suppose you are gradually being deprived
of strength or of knowledge.
At the instant of deprivation,
transcend.

29. Devotion frees.

30. Eyes closed,
See your inner being in detail.
Thus see your true nature.

31. Look upon a bowl without seeing
The sides or the material.
In a few moments become aware.

32. See as if for the first time
A beauteous person
Or an ordinary object.

33. Simply by looking into the blue sky
Beyond the clouds,
The serenity.

34. Listen while the ultimate mystical teaching is imparted.
Eyes still, without blinking,
at once, become absolutely free.

35. At the edge of a deep well
look steadily into its depths until –
the wondrousness.

36. Look upon some object,
Then slowly withdraw your sight from it,
Then slowly withdraw your thought from it.
Then.

37. Devi,
Imagine Sanskrit letters in these
Honey filled foci of awareness,
First as letters,
The more subtly as sounds,
Then as most subtle feeling.
Then, leaving them aside, be free.

38. Bathe in the center of sound,
As in the continuous sound of a waterfall.
Or, by putting the fingers in the ears,
Hear the sound of sounds.

39. Intone a sound,
As AUM ??
Slowly,
As sound enters soundfulness,
So do you.

40. In the beginning and
gradual refinement of the sound of any letter,
Awake.

41. While listening to stringed instruments,
Hear their composite central sound;
Thus omnipresence.

42. Intone a sound audibly,
Then less and less audibly
As feeling deepens
Into this silent harmony.

43. With mouth slightly open,
Keep mind in the middle of the tongue.
Or, as breath comes silently in,
Feel the sound ‘HH’.

44. Center on the sound ‘AUM’
Without any ‘A’ or ‘M’.

45. Silently intone a word ending in ‘AH’.
Then in the ‘HH’,
Effortlessly, the spontaneity.

46. Stopping ears by pressing
And the rectum by contracting,
Enter the sound.

47. Enter the sound of your name
And, through this sound,
All sounds.

48. At the start of sexual union
Keep attentive on the fire in the beginning,
And so continuing,
Avoid the embers in the end.

49. When in such embrace your senses are shaken as leaves,
Enter this shaking.

50. Even remembering union,
Without the embrace,
Transformation.

51. On joyously seeing a long-absent friend,
Permeate this joy.

52. When eating or drinking,
Become the taste of food or drink,
And be filled.

53. O lotus eyed one,
Sweet of touch,
When singing, seeing, tasting,
Be aware you are and discover the
Everliving.

54. Wherever satisfaction is found,
In whatever act,
Actualize this.

55. At the point of sleep,
When the sleep has not yet come
And the external wakefulness vanishes,
At this point Being is revealed.

56. Illusions deceive,
Colors circumscribe,
Even divisibles are indivisible.

57. In moods of extreme desire
Be undisturbed.

58. This so-called universe
Appears as a juggling,
A picture show.
To be happy, look upon it so.

59. O Beloved,
Put attention neither on pleasure nor on pain,
But between these.

60. Objects and desires
Exist in me as in others.
So accepting,
Let them be transformed.

61. As waves come with water
And flames with fire,
So the Universal waves   with us.

62. Wherever your mind is wandering,
Internally or externally,
At this very place, this.

63. When vividly aware
Through some particular sense,
Keep in the awareness.

64. At the start of sneezing, during fright,
In anxiety, above a chasm, flying in battle,
In extreme curiosity, at the beginning of hunger,
At the end of hunger,
Be uninterruptedly aware.

65. The purity of other teachings
Is an impurity to us.
In reality,
Know nothing as pure or impure.

66. Be the unsame same to friend
as to stranger,
in honor and dishonor.

67. Here is the sphere of change, change, change.
Through change consume change.

68. As a hen mothers her chicks,
mother particular knowings,
particular doings,
in reality.

69. Since, in truth,
Bondage and freedom are relative,
These words are only for those
Terrified with the universe.
This universe is a reflection of minds.
As you see many suns in water from one sun,
So see bondage and liberation.

70. Consider your essence as light rays
From center to center up the vertebrae,
And so rises “livingness” in you.

71. Or in the spaces between,
Feel this as lightning.

72. Feel the cosmos as a translucent
ever-living presence.

73. In summer when you see the entire sky
Endlessly clear,
Enter such clarity.

74. Shakti,
See all space as if already
Absorbed in your own head
In the brilliance.

75. Waking, sleeping, dreaming,
Know you as light.

76. In rain during a black night,
Enter that blackness
As the form of forms.

77. When a moonless rainy night
is not present,
close your eyes, see blackness.
So, faults disappear forever.

78. Whenever your attention alights,
At this very point,
Experience.

79. Focus on fire rising through your form
From the toes up
Until the body burns to ashes
But not you.

80. Meditate
On the make believe world
As burning to ashes,
And become being above human.

81. As, subjectively, letters flow into words
and words into sentences,
and as, objectively,
circles flow into worlds
and worlds into principles,
find at last these converging in our being.

82. Feel: my thought, I-ness, internal organs – me.

83. Before desire
And before knowing,
How can I say I am?
Consider.
Dissolve in the beauty.

84. Toss attachment for body aside,
Realizing I am everywhere.
One who is everywhere is joyous.

85. Thinking no thing
Will limited-self unlimit.

86. Suppose you contemplate
Something beyond perception,
Beyond grasping,
Beyond not being – you.

87. I am existing.
This is mine.
This is this.
O, beloved, even in such know illimitably.

88. Each thing is perceived through knowing.
The self shines in space through knowing.
Perceive one being as knower and known.

89. Beloved,
At this moment,
Let mind, knowing, breath, form,
Be included.

90. Touching eyeballs as a feather,
Lightness between them opens into the heart
And there permeates the cosmos.

91. Kind Devi,
Enter etheric presence
Pervading far above and below your form.

92. Put mindstuff in such inexpressible fineness
Above, below and in your heart.

93. Consider any area of your present form
As limitlessly spacious.

94. Feel your substance,
Bones, flesh, blood,
Saturated with cosmic essence.

95. Feel the fine qualities of creativity
Permeating your breasts
And assuming delicate configurations.

96. Abide in some place endlessly spacious,
Clear of trees, hills, habitations.
Thence comes the end of mind pressures.

97. Consider the plenum
To be your own body of bliss.

98. In any easy position
Gradually pervade an area between the armpits
Into great peace.

99. Feel yourself as pervading all directions,
Far, near.

100. The appreciation of objects and subjects
Is the same for an enlightened
As for an unenlightened person.
The former has one greatness:
He remains in the subjective mood,
Not lost in things.

101. Believe omniscient, omnipotent, pervading.

102. Imagine spirit simultaneously
Within and around you
Until the entire universe spiritualizes.

103. With your entire consciousness
In the very start of desire, of knowing, know.

104. O Shakti,
Each particular perception is limited,
Disappearing in omnipotence.

105. In truth forms are inseparate.
Inseparate are omnipresent being
And your own form.
Realize each as made of this consciousness.

106. Feel the consciousness of each person
As your own consciousness.
So, leaving aside concern for your self,
Become each being.

107. This consciousness exists as each being,
And nothing else exists.

108. This consciousness is the spirit of guidance
Of each one.
Be this one.

109. Suppose your passive form to be an empty room
With walls of skin – empty.

110. Gracious One, play.
The universe is an empty shell
Wherein your mind frolics infinitely.

111. Sweet heartened One,
Meditate on knowing and not-knowing,
Existing and non-existing.
Then leave both aside that you may be.

112. Enter space, supportless, eternal, still.

Statue of Lord Shiva at CERN near the building A40. Given by Department of Atomic Energy, India.

dancing with the Tao




Tuesday, September 11, 2012

the nine billion names of Tao


The Nine Billion Names of God
(1953)

“This is a slightly unusual request,” said Dr. Wagner, with what he hoped was commendable restraint. “As far as I know, it’s the first time anyone’s been asked to supply a Tibetan monastery with an Automatic Sequence Computer. I don’t wish to be inquisitive, but I should hardly have thought that your — ah — establishment had much use for such a machine. Could you explain just what you intend to do with it?”

“Gladly,” replied the lama, readjusting his silk robes and carefully putting away the slide rule he had been using for currency conversions. “Your Mark V Computer can carry out any routine mathematical operation involving up to ten digits. However, for our work we are interested in letters, not numbers. As we wish you to modify the output circuits, the machine will be printing words, not columns of figures.”

“I don’t quite understand....”

“This is a project on which we have been working for the last three centuries — since the lamasery was founded, in fact. It is somewhat alien to your way of thought, so I hope you will listen with an open mind while I explain it.”

“Naturally.”

“It is really quite simple. We have been compiling a list which shall contain all the possible names of God.”

“I beg your pardon?”

“We have reason to believe,” continued the lama imperturbably, “that all such names can be written with not more than nine letters in an alphabet we have devised.”

“And you have been doing this for three centuries?”

“Yes: we expected it would take us about fifteen thousand years to complete the task.”

“Oh,” Dr. Wagner looked a little dazed. “Now I see why you wanted to hire one of our machines. But exactly what is the purpose of this project?”

The lama hesitated for a fraction of a second, and Wagner wondered if he had offended him. If so, there was no trace of annoyance in the reply.

“Call it ritual, if you like, but it’s a fundamental part of our belief. All the many names of the Supreme Being — God, Jehovah, Allah, and so on — they are only man-made labels. There is a philosophical problem of some difficulty here, which I do not propose to discuss, but somewhere among all the possible combinations of letters that can occur are what one may call the real names of God. By systematic permutation of letters, we have been trying to list them all.”

“I see. You’ve been starting at AAAAAAA... and working up to ZZZZZZZZ....”

“Exactly — though we use a special alphabet of our own. Modifying the electromatic typewriters to deal with this is, of course, trivial. A rather more interesting problem is that of devising suitable circuits to eliminate ridiculous combinations. For example, no letter must occur more than three times in succession.”

“Three? Surely you mean two.”

“Three is correct: I am afraid it would take too long to explain why, even if you understood our language.”

“I’m sure it would,” said Wagner hastily. “Go on.”

“Luckily, it will be a simple matter to adapt your Automatic Sequence Computer for this work, since once it has been programmed properly it will permute each letter in turn and print the result. What would have taken us fifteen thousand years it will be able to do in a hundred days.”

Dr. Wagner was scarcely conscious of the faint sounds from the Manhattan streets far below. He was in a different world, a world of natural, not man-made, mountains. High up in their remote aeries these monks had been patiently at work, generation after generation, compiling their lists of meaningless words. Was there any limit to the follies of mankind? Still, he must give no hint of his inner thoughts. The customer was always right....

“There’s no doubt,” replied the doctor, “that we can modify the Mark V to print lists of this nature. I’m much more worried about the problem of installation and maintenance. Getting out to Tibet, in these days, is not going to be easy.”

“We can arrange that. The components are small enough to travel by air — that is one reason why we chose your machine. If you can get them to India, we will provide transport from there.”

“And you want to hire two of our engineers?”

“Yes, for the three months that the project should occupy.”

“I’ve no doubt that Personnel can manage that.” Dr. Wagner scribbled a note on his desk pad. “There are just two other points —”

Before he could finish the sentence the lama had produced a small slip of paper.

“This is my certified credit balance at the Asiatic Bank.”

“Thank you. It appears to be — ah — adequate. The second matter is so trivial that I hesitate to mention it — but it’s surprising how often the obvious gets overlooked. What source of electrical energy have you?”

“A diesel generator providing fifty kilowatts at a hundred and ten volts. It was installed about five years ago and is quite reliable. It’s made life at the lamasery much more comfortable, but of course it was really installed to provide power for the motors driving the prayer wheels.”

“Of course,” echoed Dr. Wagner. “I should have thought of that.”

The view from the parapet was vertiginous, but in time one gets used to anything. After three months, George Hanley was not impressed by the two-thousand-foot swoop into the abyss or the remote checkerboard of fields in the valley below. He was leaning against the wind-smoothed stones and staring morosely at the distant mountains whose names he had never bothered to discover.

This, thought George, was the craziest thing that had ever happened to him. “Project Shangri-La,” some wit back at the labs had christened it. For weeks now the Mark V had been churning out acres of sheets covered with gibberish. Patiently, inexorably, the computer had been rearranging letters in all their possible combinations, exhausting each class before going on to the next. As the sheets had emerged from the electromatic typewriters, the monks had carefully cut them up and pasted them into enormous books.

In another week, heaven be praised, they would have finished. Just what obscure calculations had convinced the monks that they needn’t bother to go on to words of ten, twenty, or a hundred letters, George didn’t know. One of his recurring nightmares was that there would be some change of plan, and that the high lama (whom they’d naturally called Sam Jaffe, though he didn’t look a bit like him) would suddenly announce that the project would be extended to approximately A.D. 2060. They were quite capable of it.

George heard the heavy wooden door slam in the wind as Chuck came out onto the parapet beside him. As usual, Chuck was smoking one of the cigars that made him so popular with the monks — who, it seemed, were quite willing to embrace all the minor and most of the major pleasures of life. That was one thing in their favor: they might be crazy, but they weren’t bluenoses. Those frequent trips they took down to the village, for instance...

“Listen, George,” said Chuck urgently. “I’ve learned something that means trouble.”

“What’s wrong? Isn’t the machine behaving?” That was the worst contingency George could imagine. It might delay his return, and nothing could be more horrible. The way he felt now, even the sight of a TV commercial would seem like manna from heaven. At least it would be some link with home.

“No — it’s nothing like that.” Chuck settled himself on the parapet, which was unusual because normally he was scared of the drop. “I’ve just found what all this is about.”

What d’ya mean? I thought we knew.”

“Sure — we know what the monks are trying to do. But we didn’t know why. It’s the craziest thing—”

“Tell me something new,” growled George.

“— but old Sam’s just come clean with me. You know the way he drops in every afternoon to watch the sheets roll out. Well, this time he seemed rather excited, or at least as near as he’ll ever get to it. When I told him that we were on the last cycle he asked me, in that cute English accent of his, if I’d ever wondered what they were trying to do. I said, ‘Sure’ — and he told me.”

“Go on: I’ll buy it.”

“Well, they believe that when they have listed all His names — and they reckon that there are about nine billion of them — God’s purpose will be achieved. The human race will have finished what it was created to do, and there won’t be any point in carrying on. Indeed, the very idea is something like blasphemy.”

“Then what do they expect us to do? Commit suicide?”

“There’s no need for that. When the list’s completed, God steps in and simply winds things up... bingo!”

“Oh, I get it. When we finish our job, it will be the end of the world.”

Chuck gave a nervous little laugh.

“That’s just what I said to Sam. And do you know what happened? He looked at me in a very queer way, like I’d been stupid in class, and said, ’It’s nothing as trivial as that.’ ”

George thought this over a moment.

“That’s what I call taking the Wide View,” he said presently. “But what d’you suppose we should do about it? I don’t see that it makes the slightest difference to us. After all, we already knew that they were crazy.”

“Yes — but don’t you see what may happen? When the list’s complete and the Last Trump doesn’t blow — or whatever it is they expect — we may get the blame. It’s our machine they’ve been using. I don’t like the situation one little bit.”

“I see,” said George slowly. “You’ve got a point there. But this sort of thing’s happened before, you know. When I was a kid down in Louisiana we had a crackpot preacher who once said the world was going to end next Sunday. Hundreds of people believed him — even sold their homes. Yet when nothing happened, they didn’t turn nasty, as you’d expect. They just decided that he’d made a mistake in his calculations and went right on believing. I guess some of them still do.”

“Well, this isn’t Louisiana, in case you hadn’t noticed. There are just two of us and hundreds of these monks. I like them, and I’ll be sorry for old Sam when his lifework backfires on him. But all the same, I wish I was somewhere else.”

“I’ve been wishing that for weeks. But there’s nothing we can do until the contract’s finished and the transport arrives to fly us out.

“Of course,” said Chuck thoughtfully, “we could always try a bit of sabotage.”

“Like hell we could! That would make things worse.”

“Not the way I meant. Look at it like this. The machine will finish its run four days from now, on the present twenty-hours-a-day basis. The transport calls in a week. O.K. — then all we need to do is to find something that needs replacing during one of the overhaul periods — something that will hold up the works for a couple of days. We’ll fix it, of course, but not too quickly. If we time matters properly, we can be down at the airfield when the last name pops out of the register. They won’t be able to catch us then.”

“I don’t like it,” said George. “It will be the first time I ever walked out on a job. Besides, it ’would make them suspicious. No, I’ll sit tight and take what comes.”

"I still don’t like it,” he said, seven days later, as the tough little mountain ponies carried them down the winding road. “And don’t you think I’m running away because I’m afraid. I’m just sorry for those poor old guys up there, and I don’t want to be around when they find what suckers they’ve been. Wonder how Sam will take it?” “It’s funny,” replied Chuck, “but when I said good-by I got the idea he knew we were walking out on him — and that he didn’t care because he knew the machine was running smoothly and that the job would soon be finished. After that — well, of course, for him there just isn’t any After That....”

George turned in his saddle and stared back up the mountain road. This was the last place from which one could get a clear view of the lamasery. The squat, angular buildings were silhouetted against the afterglow of the sunset: here and there, lights gleamed like portholes in the side of an ocean liner. Electric lights, of course, sharing the same circuit as the Mark V. How much longer would they share it? wondered George. Would the monks smash up the computer in their rage and disappointment? Or would they just sit down quietly and begin their calculations all over again?”

He knew exactly what was happening up on the mountain at this very moment. The high lama and his assistants would be sitting in their silk robes, inspecting the sheets as the junior monks carried them away from the typewriters and pasted them into the great volumes. No one would be saying anything. The only sound would be the incessant patter, the never-ending rainstorm of the keys hitting the paper, for the Mark V itself was utterly silent as it flashed through its thousands of calculations a second. Three months of this, thought George, was enough to start anyone climbing up the wall.

“There she is!” called Chuck, pointing down into the valley. “Ain’t she beautiful!”

She certainly was, thought George. The battered old DC3 lay at the end of the runway like a tiny silver cross. In two hours she would be bearing them away to freedom and sanity. It was a thought worth savoring like a fine liqueur. George let it roll round his mind as the pony trudged patiently down the slope.

The swift night of the high Himalayas was now almost upon them. Fortunately, the road was very good, as roads went in that region, and they were both carrying torches. There was not the slightest danger, only a certain discomfort from the bitter cold. The sky overhead was perfectly clear, and ablaze with the familiar, friendly stars. At least there would be no risk, thought George, of the pilot being unable to take off because of weather conditions. That had been his only remaining worry.

He began to sing, but gave it up after a while. This vast arena of mountains, gleaming like whitely hooded ghosts on every side, did not encourage such ebullience. Presently George glanced at his watch.

“Should be there in an hour,” he called back over his shoulder to Chuck. Then he added, in an afterthought: “Wonder if the computer’s finished its run. It was due about now.”

Chuck didn’t reply, so George swung round in his saddle. He could just see Chuck’s face, a white oval turned toward the sky.

“Look,” whispered Chuck, and George lifted his eyes to heaven. (There is always a last time for everything.)

Overhead, without any fuss, the stars were going out.