To be is to be contingent: nothing of which it can be said that "it is" can be alone and independent. But being is a member of paticca-samuppada as arising which contains ignorance. Being is only invertible by ignorance.

Destruction of ignorance destroys the illusion of being. When ignorance is no more, than consciousness no longer can attribute being (pahoti) at all. But that is not all for when consciousness is predicated of one who has no ignorance than it is no more indicatable (as it was indicated in M Sutta 22)

Nanamoli Thera

Thursday, June 11, 2026

Mai nae & Por dee

 Mai nae

In the last five or six years of his teaching career, most of Luang Por’s Dhamma talks were recorded on audio cassette. In this collection of talks, now stored digitally, Luang Por deals with a wide variety of themes, amongst which one frequently repeated teaching stands out – that of ‘mai nae’. The phrase ‘mai nae’ translates most readily as ‘unsure’, ‘uncertain’, ‘changeful’ or ‘indefinite’[14] and is an everyday term that all of Luang Por’s audience would have immediately understood. A farmer, for example, asked in the planting season whether he expected to get a good harvest that year, would most probably reply, ‘Mai nae. If we get enough rain, it should be all right.’ The phrase ‘mai nae’ here, is a simple recognition that things are affected by many variable conditions (e.g. how much rain falls) and are thus never completely predictable.

Luang Por taught his disciples to practise the perception of ‘mai nae’ as a means of cultivating the wisdom faculty. By constantly reminding themselves that both internal and external phenomena were ‘mai nae’, they developed aniccasaññā (the perception of impermanence), and with practice, the associated perception of dukkha (the inherently flawed, ultimately unsatisfactory nature of experience) and anattā (the conditioned, selfless nature of experience). These perceptions of the ‘three characteristics of existence’ created a pathway for vipassanā, the deep, wordless insight that uproots defilements and leads to the end of suffering.

The practise of ‘mai nae’ achieves its power from directly confronting the ingrained tendency of unawakened beings to invest experience with the appearance of solidity. This sense that the things within and without us are real and substantial is founded upon unexamined assumptions. The perception of changefulness became the tool Luang Por most often recommended to challenge those assumptions. Luang Por chose to use the phrase ‘mai nae’ in preference to the more traditional ‘aniccaṃ’ or ‘impermanent’, to bring a fresh slant on wisdom development. For his disciples, ‘mai nae’ was a familiar, approachable idea, deeply embedded in the culture. It demystified Dhamma practice and made it seem immediately practical.

The specific emphasis of the ‘mai nae’ practice may be examined by comparing it to the comparable phrase ‘this too will pass’. Whereas ‘this too will pass’ reminds us of a future beyond the present experience and so puts it into perspective, ‘mai nae’ points to the nature of the present phenomena itself.

In daily life, Luang Por taught that the ‘mai nae’ reflection was particularly effective in dealing with attachment to ideas and views. In this context, the word might be better translated as ‘maybe not’. Whenever the mind was about to draw a conclusion or jump to one, when it was about to make a judgement about something, he taught the meditator to recall, ‘maybe not’. Maybe that’s not how it is, maybe that’s not how it happened, maybe that’s not what he or she is really like. Whenever the sense of certainty arose, meditators were to temper it with a gentle ‘maybe not’. Even if they were convinced, they were still to reserve a small space in their mind for the possibility of being wrong: ‘Yes, but maybe – just maybe – not.’ In this way the mind was to become more careful and nuanced in its attitudes.

Luang Por gave this practice the greatest importance: ‘Mai nae is the Buddha himself’, he would say, ‘It is the Dhamma.’ He taught the recollection of ‘mai nae’ both as a means of re-educating a person’s attitude to their life, and also as a specific technique in meditation. As hindrances arose in the course of a sitting, he would encourage the meditator to recognize the hindrance as ‘mai nae’, or ‘changeful’ before returning to the breath. As the mind became more subtle, this accumulated perception of ‘mai nae’ – that whatever arises does not endure – is an exercise of the wisdom faculty that ensures that the mind does not fall into the trap of attaching to joy or to stillness, and is primed to develop vipassanā.

When you see impermanence clearly, you become a true monk. Seeing the impermanence, the instability of form, feelings, perceptions, mental formations and consciousness, the mind does not attach to the five aggregates.

It doesn’t matter what it is – even if something happens that upsets you so much that tears are forming in your eyes – remind yourself, ‘This is mai nae.’ Always bear this in mind, with your sati, with your alertness. Whether you feel satisfied, dissatisfied, think this is good, this is bad – see it all as ‘mai nae’ and you can release the attachment. When you see things as ultimately without value, the letting go occurs automatically. ‘Mai nae’ is the object of vipassanā.

When something arises, call it ‘mai nae’. Don’t forget this word. Don’t let it drop. The Buddha taught us not to grasp on to the good or the bad. Whatever arises, pool your resources in this word. It is the source of wisdom, and the object of vipassanā. Make it your constant focus of attention; it will take you beyond doubt … ‘mai nae’ is a tool to uproot attachment to experience. It will enable you to see the Dhamma clearly.

One of the means by which Luang Por sought to inculcate the principle of ‘mai nae’ in his disciples’ minds was by maintaining an element of unpredictability in their daily lives. Changes would be introduced to the monastic schedule without prior warning and with no indication of how long they would last. A monk preparing for the annual Rains Retreat at Wat Pah Pong might be told a day or two before it began that he would be doing the retreat elsewhere, that he should gather his things together, clean up his kuti, and be ready to leave within the hour for a monastery hundreds of kilometres away. It was a style that kept monks on their toes, and it enabled Luang Por to create a singular atmosphere in his monastery, one in which the calming effects of simplicity and repetition were enlivened by a sense that nothing could be taken for granted. Ajahn Jun remembered how plans could change in a single moment:

“He’d say to me, ‘Get your bowl and robes. We’re going to such and such a place.’ By the time I got back again with my things he’d say, ‘Change of plan.’ This happened so often that I got a real feeling for ‘mai nae’ … Afterwards, I came to understand it to mean dividing things up 50/50, maybe/maybe not. I adopted it as my guiding principle in practice.”

Por dee

‘Por dee’ was another common everyday word that Luang Por’s disciples got to hear a great deal. ‘Por dee’ means ‘just-right’, or ‘just the right amount’. It refers to the optimum amount, neither too much nor too little. If a robe fits well, neither too long nor too short, then it is por dee. For some people, a sitting meditation period of thirty minutes might be por dee; for others, por dee might be an hour or more.

‘Por dee’ was the term that Luang Por used when he wanted to talk about the Middle Way more informally. He said that the ability to tune into the por dee mode for any activity is at the very heart of Dhamma practice. He would often tell the story of Ven. Soṇa who was taught by the Buddha to practice meditation in the same way he had formally played the lute, with strings neither too taut nor too loose[15].

Luang Por taught his disciples to develop a sensitivity to what was por dee in every area of their lives. At the meal time, awareness of por dee meant taking just enough food to fill the stomach, but not so much as to overeat and cause drowsiness or laziness. Por dee in sleeping meant taking enough rest to refresh the body, but not so much as to be indulgent. Everything had to be ‘not too fast, not too slow, not too tight, not too loose.’ He cautioned against the understanding that upholding por dee as a standard implied a bland moderation in all things. Por dee was to be gauged by the extent to which an action was conducive to the solving of a problem or the attainment of a goal. At certain times and places, a practice might seem to be extreme in the short term, but with regard to overall progress, it might, in fact, be por dee. In any endeavour, por dee represented the optimum, the most efficient strategy.

But how was a monk to know when his practice was por dee? Luang Por would answer this question with a simile:

It is as if you want to row a boat straight across a swiftly flowing river. You don’t aim your boat in a straight line. You aim slightly upstream, allowing for the strength of the current to carry you a little downstream, and so, consequently, straight across. In the same way, it is wisest to pitch your practice at a slightly more demanding level than you believe to be ‘por dee’ and allow for the strength of defilement to carry you down to the correct level.

I teach you to eat little, sleep little, talk little – everything has to be little! But is that por dee? Actually, it’s not; it hasn’t reached that even consistency, but I teach it to enable you to recognize por dee, just-rightness, to see what is appropriate for you … Rushing too much is not right. Know how to balance different interests until you find the right amount. If there’s too little, then add to it. If there’s too much, then take some away. This is right practice, or por dee.

In the Suttas, the Buddha teaches the Middle Way that avoids the two extremes of sensual indulgence and empty asceticism. Luang Por liked to expand the meaning of these two extremes to include like and dislike, pleasure and pain. By doing so, he sought to make clear that the teaching was not so much about a general approach to spiritual development, as a moment-by-moment stance towards mental states:

‘Just-rightness’ means not being drawn into either of the two extremes:

Kāmasukhallikānuyoga: being lost in pleasure and comfort and happiness; indulging in thoughts of being good, excellent, sublime;

Attakilamathānuyoga: aversion, suffering, dislike, anger.

These two extremes are not paths that a monastic should follow … The monastic sees those paths, but he doesn’t follow them, he doesn’t attach to them. In order to attain peace, he lets go of them, he abandons them.

The ability to maintain practice on this optimum por dee level was dependent on the wisdom faculty, and the perception of changefulness.

The practice becomes por dee when you recognize the impermanence of every mental state that arises and tell your mind that it’s ‘mai nae’. Patiently endure right there. Don’t move onwards from that knowing and don’t retreat from it. Persist at that point, and before long you will come to the truth.

Leaders of communities were also to constantly refer to the sense of por dee, whether in implementing monastic regulations or determining a daily schedule. In this context, por dee was to be acknowledged as a temporary balance that would need to be regularly re-calibrated, rather than a standard that once achieved could be sustained long-term. After an initial flurry of enthusiasm, there would be a slow but inexorable slipping of standards until an admonitory discourse from Luang Por would re-establish the standard. Recognizing this pattern, Luang Por would start each new cycle on the strict side of por dee, as a way of retarding the process. Once, when a monk complained that the standard that Luang Por had set was too strict and tight, Luang Por replied:

Tight is good. Before long it will ease off by itself.

Stillness Flowing The Life and Teaching of Ajhan Chah 

Mind control and parasites

 A Precise Horror

You still don’t know what you’re dealing with, do you? Perfect organism. Its structural perfection is matched only by its hostility … I admire its purity; unclouded by conscience, remorse, or delusions of morality.

—Ash to Ripley in Alien (1979)

Ray Lankester had nothing but contempt for Sacculina, the barnacle that degenerates practically into a plant. He was appalled by the way it had clambered down the ladder of evolution, a symbol of all things backward and lazy. Strange, then, that Sacculina now turns out to be an emblem for just how sophisticated a parasite can get.

Lankester’s mistake didn’t stem simply from a loathing for all parasites; biologists of his day just didn’t know much about Sacculina. It’s true that these parasites start life as free-swimming larvae. Through a microscope they look like teardrops equipped with fluttering legs and a pair of dark eyespots. Biologists  in Lankester’s day thought Sacculina was a hermaphrodite, but in fact, it comes in two sexes. The female larva is the first to colonize a crab. She has sense organs on her legs that can catch the scent of a host, and she will dance through the water until she lands on its armor. She crawls along an arm as the crab twitches in irritation or perhaps the crustacean equivalent of panic. She comes to a joint on the arm, where the hard exoskeleton bends at a soft chink. There she looks for the small hairs that sprout out of the crab’s arm, each anchored in its own hole. She jabs a long hollow dagger through one of the holes, and through it she squirts a blob made up of a few cells. The injection, which takes only a few seconds, is a variation on the moulting that crustaceans and insects go through in order to grow. A cicada sitting on a tree separates a thin outer husk from the rest of its body, and then pushes its way out of the shell. It emerges with a new exoskeleton that stays soft long enough to stretch as the insect goes through a growth spurt. In the case of the female Sacculina, however, most of her body becomes the husk that is left behind. The part that lives on looks less like a barnacle than a microscopic slug.

The slug (whose existence was discovered only in 1995) plunges into the depth of the crab. In time it settles in the crab’s underside and grows, forming a bulge in its shell and sprouting the roots that so appalled Lankester. Biologists still call these things roots, but they are hardly like what you find under a tree. Fine fleshy fingers cover them, much like the ones lining our own intestines or the skin of a tapeworm. Unlike the exoskeleton of a regular crustacean, it is never moulted. Instead, the roots draw in nutrients dissolved in the crab’s blood. The crab stays alive during this entire time; you can’t tell it apart from healthy crabs as it wanders through the surf, eating clams and mussels. Its immune system can’t fight off Sacculina, and yet it can go on with its life with the parasite filling its entire body, the roots even wrapping around its eyestalks.

The female Sacculina’s bulge grows into a knob. Its outer layer  chips away, slowly revealing a portal at the top. She will remain at this stage for the rest of her life unless a male larva finds her. He lands on the crab and walks along its body until he reaches the knob. At its summit, he finds the pin-sized opening. It’s too small for him to fit into, and so, like the female before him, he moults off most of himself, injecting a vestige of it into the hole. This male cargo—a spiny, reddish brown torpedo a hundred-thousandth of an inch long—slips into a pulsing, throbbing canal, which carries him deep into the female’s body. He casts off his spiny coat as he goes, and in ten hours he ends up at the bottom of the canal. There he fuses to the female and begins making sperm. There are two of these wells in each female Sacculina, and she typically carries two males with her for her entire life. They endlessly fertilize her eggs, and every few weeks she produces thousands of new Sacculina larvae.

The crab begins to change into a new sort of creature, one that exists to serve the parasite. It can no longer do the things that would get in the way of Sacculina’s growth. It stops moulting and growing, which would funnel away energy from the parasite. Crabs can typically escape from predators by severing a claw and regrowing it later on. Crabs carrying Sacculina can lose a claw, but they can’t grow a new one in its place. And while other crabs mate and produce a new generation, parasitized crabs simply go on eating and eating. They have been spayed. The parasite is responsible for all these changes.

Despite being castrated, the crab doesn’t lose its urge to nurture. It simply directs its affection toward the parasite. A healthy female crab carries her fertilized eggs in a brood pouch on her underside, and as her eggs mature she carefully grooms the pouch, scraping away algae and fungi. When the crab larvae hatch and need to escape, their mother finds a high rock on which to stand, and she bobs up and down to release them from the pouch into the ocean current, waving her claws to stir up more flow. The knob that Sacculina forms on a crab sits exactly where the brood pouch would be, and the crab treats the parasite  knob as if it were its own pouch. She strokes it clean as the larvae grow, and when they are ready to emerge, she forces them out in pulses, shooting out heavy clouds of parasites. As they come spraying from her body she waves her claws to help them on their way. Male crabs aren’t out of reach from Sacculina’s powers, either. Males normally develop a narrow abdomen, but infected males grow abdomens as wide as females, wide enough to accommodate a brood pouch or a Sacculina knob. A male crab even acts as if he has the female’s brood pouch, grooming it as the parasite larvae grow and bobbing in the waves to release them.

Simply living within another organism—locating it, traveling through it, finding food and a mate inside, altering the cells that surround it, outwitting its defenses—is a tremendous evolutionary accomplishment. But parasites such as Sacculina do more: they control their hosts, becoming in effect their new brain, and turning them into new creatures. It is as if the host itself is simply a puppet, and the parasite is the hand inside.

This puppetry takes different forms depending on the particular parasite and what it needs from its host at its particular stage of life. When a parasite has first settled into a comfortable spot in its host, food is the first order of business. Once a tobacco hornworm has been rendered defenseless by the viruses of the parasitic wasp Cotesia congregata, the wasp’s eggs are ready to hatch and grow. Rather than just passively soak up the food around it, the wasp changes the way its host eats and digests its food. The more wasps in a given host, the bigger the host will grow—up to twice its normal size. And once the caterpillar eats a leaf, the wasps alter the way it breaks it down. Normally a hornworm would convert a lot of the leaf into fat, a stable form of energy that it can store away for the time when it will fast inside its cocoon. But once it is infected by wasps, the hornworm turns its food into sugar, a quick source of energy that the parasites use for fast growth.

A parasite lives in a delicate competition with its host for  the host’s own flesh and blood. Any energy that the host uses itself could go instead to the growing parasite. Yet, a parasite would be foolish to cut off the energy to a vital organ like the brain, since the host would no longer be able to find any food at all. So the parasite cuts off the less essential things. As Cotesia congregata robs the caterpillar of its fat stores it also shuts down its host’s sex organs. Male caterpillars are born with big testes, and normally they channel a lot of the energy from their food into building them up even more. When a parasitic wasp lives inside the male, however, the testes shrivel up. Castration is a strategy that any number of parasites have hit on independently—Sacculina does it to crabs, and blood flukes do it to the snails they invade. Unable to waste energy on building eggs or testes, on finding a mate, or on raising young, a host becomes, genetically speaking, a zombie: one of the undead serving a master.

Even flowers can become zombies to their parasites. A fungus called Puccinia monoica lives inside mustard plants that grow on the slopes of Colorado mountains. The fungus sends its tendrils throughout the stem of the mustard plant, feeding on the nutrients the flower draws from the sky and the soil. In order to reproduce, it needs to have sex with the Puccinia inside another mustard plant. To do so, the fungus stops the plant from sending up its own delicate little flowers and forces it to turn clusters of its leaves into brilliant yellow imitations of flowers. These fakes look exactly like other flowers found on the mountains, not just in visible light but in ultraviolet light as well. They lure bees, which can feed on a sweet, sticky substance that the fungus forces the plant to produce on the imitation flowers. The fungus crams its sperm and its female sex organs into them, so that the bees can fertilize the fungus as they travel from mustard plant to mustard plant. But the plant itself remains sterile.

No matter how comfortable a parasite may make itself by altering its host, it has to leave sooner or later. Some parasites  head on to the next host in their life cycle, others go to a free-living adulthood, and in many cases the parasites stage-manage a careful exit. Simply letting the host go on with its normal life would mean death for most parasites. The tobacco hornworm normally moults five times and then wanders down from its plant to the ground. It digs a few inches into soil and forms its cocoon, where it stays until it emerges as a moth. When hornworms are parasitized by the wasp Cotesia congregata, however, they take a different path. They moult only twice, and they never get the call to wander off their plant. Instead, they go on chewing leaves, nurturing their parasites until the wasps are ready to emerge. The hornworm then slows down and stops eating, losing its appetite. The wasps seem to be responsible for the anorexia, because a healthy hornworm will happily devour dozens of wasp cocoons.

Another species of wasp goes even further, turning its host—the cabbage worm caterpillar—into a bodyguard. When the wasp’s larvae have matured, they paralyze the cabbage worm and push their way out of its abdomen. They then spin their cocoons on the underlying leaf. Yet, even after the wasps have devoured the guts of the caterpillar and riddled it with escape hatches, the cabbage worm recovers. It doesn’t limp away; instead, it weaves a mesh over the wasps to shield them from other parasites and coils itself on top. If anything should disturb the caterpillar as it stands guard, it lashes out, biting and spitting up noxious liquids—in other words, protecting the cocoons. Only when the wasps emerge from their cocoons does the cabbage worm end its duty to them and lie down to die.

While wasps can live on dry land once they’ve left their hosts, many other parasites need to get to water. There are parasitic nematodes, for instance, that live as free-living adults in streams, where they mate and lay their eggs. When their offspring hatch, they attack the mayfly larvae that live alongside them. The nematodes pierce through the mayfly’s exoskeleton and curl up inside its body cavity. There they grow as the  mayfly grows, siphoning off its food. The mayflies go through a long, lingering insect adolescence in the water before they transform into delicate, long-winged forms. The males rise from the water and form great clouds that attract the females. The nematodes rise invisibly into the cloud within their hosts.

Male and female mayflies find each other in the swarm. Embracing, they fall to the grasses and reeds along the stream, and mate. You can tell the difference between the sexes not only by their genitals (the males have little claspers to help them mate) but by other parts of their bodies such as their eyes: the female has small eyes pointing out to either side, while those of the male bulge out so much that they touch over the top of its head. Once they’ve mated, the males have finished their life’s work. They fly lazily away from the stream to find a place to die. The females, meanwhile, make their way upstream to find a protruding rock. They crawl under it and bob their abdomens up and down as they lay their eggs. If the female is carrying a nematode, the full-grown parasite breaks out of the mayfly’s abdomen and burrows away into the gravel to find a mate of its own, leaving its host dead.

The nematode’s strategy has one big, obvious flaw: if it happens to climb inside a male mayfly, it will end up in a patch of grass. Instead of getting back to the water, it will die with its host. The nematode has a solution, one that’s reminiscent of Sacculina: it turns the male into a quasi-female. When an infected male mayfly matures, he never forms his claspered genitals or even his high-domed eyes. The nematode makes him not only look like a female but act like one, too. Instead of flying away, he drops down to the stream, even going so far as to try to lay imaginary eggs as the parasite bursts out of his body.

The nematode needs to get back to the stream for two reasons—to move on to the next stage of its life, and to be in a place where its offspring will be able to find a mayfly of their own to invade. Getting to the next host is a consuming passion  among parasites, because there is no alternative: “Live free and die” is their motto. A fungus that lives inside house flies provides a spectacular example of this. When the spores of the fungus make contact with a fly, they stick to its body and dig tendrils into the fly’s body. The fungus spreads throughout the fly’s body with Sacculina-like roots and sucks up the nutrients of its blood, making the fly’s abdomen swell as it grows. For a few days the fly lives on normally, flying from spilled soda to cow turd, using its proboscis to sponge up food. But sooner or later it gets an uncontrollable urge to find a high place, be it a blade of grass or the top of a screen door. It sticks out its proboscis but uses it as a clamp this time, gluing itself to its high perch.

The fly lowers its front legs, tilting its abdomen away from the surface. It flaps its wings for a few minutes before locking them upright. The fungus has meanwhile pushed its tendrils out of the fly’s legs and belly. On the tips of the tendrils are little spring-loaded packages of spores. In this bizarre position, the fly dies, and the fungus catapults out of its corpse. Every detail of this death pose—the height, the angles of the wings and the abdomen—all put the fungus in a good position for firing its spores into the wind, to shower down on flies below.

As if this were not enough of an accomplishment for a speck of fungus, infected flies always die in this dramatic way just before sunset. If the fungus matures to the point where it can make spores in the middle of the night, it doesn’t: it holds off the process, waiting through the dawn and the day. It is the fungus, not the fly, that decides not only how it will die but when—just before sundown. Only then is the air cool and dewy enough for the spores to develop quickly on another fly, and only then are healthy flies leaving the air for the night and moving down toward the ground, where they make easy targets.

Parasites such as this fungus use their hosts to get to other hosts of the same species. But for many other parasites, the game is more complicated: they have to make their way though a whole series of different animals. Sometimes they force their  current host to get into the vicinity of their next one. Along the coasts of Delaware lives a fluke that uses mud snails as its first host and fiddler crabs as its second. The only problem is that the snails live in the water and the crabs live on shore. But when the snails are infected by the fluke, they change their behavior. They grow restless; they wander onshore or onto sandbars during low tides and linger there while healthy snails keep to the water. They shed their flukes on the sand, putting the parasites so close to the fiddler crabs that they can easily burrow into them. It’s as simple as getting a taxi to a bus station.

Another species of fluke can be found in the meadows of Europe and Asia, along with a few in North America and Australia. Known as Dicrocoelium dendriticum, or the lancet fluke, it makes cows and other grazers its host as an adult, and the cows spread their eggs in their manure. Hungry snails swallow the eggs, which hatch in their intestines. They drill through the wall of a snail’s gut and settle in the digestive gland. There the flukes produce a generation of cercariae, which make their way to the snail’s surface. The snail tries to defend itself from the parasites by blocking them off with walls of slime. The slime balls up around the cercariae, which the snail coughs up and leaves behind in the grass.

Next, along comes an ant. To an ant, a slime ball is positively delicious. Along with the slime, the ant may also swallow hundreds of lancet flukes as well. The parasites slide down into its gut, and they then wander for a while through its body, eventually moving to the cluster of nerves that control the ant’s mandibles. The parasites all travel together on this trip, but after visiting the nerves, they split up. Most of the lancet flukes head back to the abdomen, where they form cysts, but one or two stay behind in the ant’s head.

There they do some parasitic voodoo on their hosts. As the evening approaches and the air cools, the ants find themselves drawn away from their fellow ants on the ground and upward to the top of a blade of grass. Like flies infected with a fungus, the  ants clamp down on the tip of the grass. But the lancet fluke has a different goal than the fungus does. The fungus uses its host as a catapult to shower its spores on other insects. The lancet fluke can continue to live only if it can get inside its final host, a mammal. Clamped to the tip of a grass blade, the infected ant is likely to be devoured by a cow or some other grazer passing by. When the ant tumbles into the cow’s stomach, the flukes burst out and make their way to the cow’s liver, where the flukes will live as adults.

But the lancet fluke, like the fungus, is very aware of the passing of time. If the ant sits the whole night without being eaten and the sun rises, the fluke lets the ant loosen its grip on the grass. The ant scurries back down to the ground and spends the day acting like a regular insect again. If the host were to bake in the heat of the direct sun, the parasite would die with it. When evening comes again, it sends the ant back up a blade of grass for another try.

Most parasites rarely try this sort of thing on humans, but a few do it very well. The guinea worm spends its early life curled up inside a copepod swimming in water. A person drinking that water swallows the copepod, and when it dissolves away in stomach acid, the guinea worm escapes. It slips into the intestines and burrows out into the abdominal cavity. From there it wanders through the connective tissue until it finds a mate. The two-inch male and the two-foot female have sex, and then the male looks for a place to die. The female slithers through the skin until she reaches a leg. As she travels, her fertilized eggs begin to develop, and by the time she has reached her destination the eggs have hatched and become a crowd of bustling juveniles in her uterus.

These juveniles need to get into a copepod if they are to become adults themselves, and so they drive their human host to water. They press against their mother’s uterus so hard that they force it partially out of her body, letting some of the larvae spill out. Adult guinea worms tame the human immune system  so that they can travel through our bodies unharmed, but the juveniles do just the opposite. They draw a quick reaction that brings immune cells rushing to them, making the skin around them swell and blister. The easiest way for a victim to get some relief from the hot pain of the wound is to pour cool water on it or just stick the leg in a pond. The juveniles that have already escaped their mother inside the blister respond to the splash by swimming free. The mother responds to the water as well by getting rid of more of her young. She doesn’t herniate herself the way she did before; this time she lets her babies escape through an even stranger route: her mouth. For every splash, half a million baby guinea worms come heaving up through her esophagous. The contractions pull her out of the wound bit by bit until she and her young have all left the host—the mother to die, the young to search the water for a new copepod to curl up inside.

This manipulation works best when humans and copepods all depend on scarce supplies of water, because that makes it more likely a person will dump guinea worm larvae where their next host can be found. Not surprisingly, dracunculiasis, the disease caused by the guinea worm, is particularly bad in deserts, where people crowd around oases.

The guinea worm is the sort of parasite that is content to sit in its first host until it is accidentally swallowed by its next one. Other parasites don’t rely so much on luck. Their hosts come into regular contact, usually to eat or be eaten. Biting insects seek out humans and other vertebrates and drink their blood, and they are—not coincidentally—filled with parasites trying to get into us. Malaria and filariasis are spread by mosquitoes, sleeping sickness by tsetse flies, kala-azar by sand flies, river blindness by black flies. (Bacteria and viruses come along for the ride as well, spreading bubonic plague, dengue fever, and other diseases.) These parasites swim into the wound made by the insect and then live in our skin or bloodstream, where they are likely to be taken in the bite of the next passing insect. But  simply being in the right place is not enough for many of them—they change the behavior of the insects to make them spread the parasites faster.

Drinking blood is not easy. When a mosquito lands on your arm, it has to drive its proboscis through the tough outer layers of your skin and then snake it around for a while to find a blood vessel. The longer it takes, the better its chances of getting slapped and being reduced to a bloody smear. And once the mosquito hits blood, your body responds by clotting the wound. Platelets swarm around the mosquito’s proboscis, releasing chemicals that make them form sticky clumps and attract other platelets. As the mosquito tries to drink, its smooth cocktail of blood turns into a thick milk shake. To buy themselves more time, mosquitoes put chemicals in their saliva that fight against the clotting. One of them, apyrase, cuts apart the glue made by the platelets; other chemicals widen blood vessels to bring in more blood.

The risks of drinking blood make mosquitoes afraid of commitment. If they find it too difficult to draw blood from a host, they’ll quickly fly to a new patch of skin. But if that host has malaria, the parasites inside will make him more attractive. Malaria interferes with the platelets of its host, making them do a bad job of clotting. When a mosquito hits blood in a person with malaria, it will find it easier to drink and will be more likely to suck it up, and the parasite along with it.

Once it gets into a mosquito, Plasmodium needs time before it can travel into another human. It needs to move into the mosquito’s gut, mate with other Plasmodium parasites, and reproduce. More than ten thousand ookinetes are formed this way in ten days. They develop into sporozoites that migrate up to the salivary gland, where they’re finally ready to enter a human. But up to that point, it doesn’t do the parasite any good for the mosquito to eat. The risks of getting squashed in midbite are offset by no benefit. So Plasmodium does its best to discourage its host from eating. A mosquito with ookinetes in it will give up trying to take a blood meal more easily than a parasite-free one.

Once the parasite has reached the mosquito’s mouth, though, it wants the mosquito to start biting as much as possible. Plasmodium travels to the salivary glands, homing in on a lobe that is responsible for making the anticoagulant molecule apyrase. There it proceeds to cut off the mosquito’s apyrase supply, so that when the insect drives its proboscis into a new host, it has a harder time keeping the blood flowing. It has to visit more hosts to drink the same amount of blood. At the same time, Plasmodium makes the mosquito hungrier, drinking more blood and visiting more hosts to get it. As a result, a sick mosquito is twice as likely as a healthy one to drink the blood of two people in a night. The sick mosquito, carrying more blood to more hosts, becomes a far more effective way to spread malaria.

Plasmodium makes a predator—a mosquito—come into contact with its prey—us. Parasites can use the opposite arrangement as well, by living first in prey and waiting until a predator eats it. Some parasites are willing to sit and wait for their intermediate host to be devoured. But many are not so patient. A fluke called Leucochloridium paradoxum makes snails its first host, but makes insect-eating birds its final host, even though the birds have no appetite for snails. The flukes get the bird’s attention by pushing their way into the eye tentacles of the snail. Covered in brown or green stripes, the parasites are visible through the transparent tentacles, and to a bird they look like caterpillars. A bird attacks the snail and ends up with nothing but a bellyful of parasites.

Other parasites can change their host’s skin to become a more obvious target. Some species of tapeworms live in the guts of the threespine stickleback fish for a few weeks, and when they want to get into a bird, they turn the fish orange or white. They can also alter the behavior of the fish to get the attention of the birds. Normally, sticklebacks keep diligently away from the water birds that like to eat them. They try to stay  well below the water’s surface, and if a heron should stick its head underwater, they will dart away, passing up the opportunity to eat. But when they are infected by tapeworms, they become buoyant so that they can’t help but swim near the surface, and they become fearless as well, chasing after food even if a bird is dangerously close by.

Sometimes it’s not enough for a parasite to make its host vulnerable to attack; sometimes it sends its host straight into harm’s path. Such is the case with thorny-headed worms. Many species of these parasites start off inside invertebrates that live in lakes and rivers. They then become adults in birds, where they drive their barbed heads deep into the lining of the intestines. A small crustacean named Gammarus lacustris feeds near the surface of ponds and rivers, but as soon as its predator—a duck—comes around, it escapes by diving away from the light and thus down to the bottom of the water. When a thorny-headed worm gets inside a Gammarus, though, it does the exact opposite. If a duck comes on the scene, Gammarus feels an unshakable attraction toward light—and thus moves up to the surface of the water. When it reaches the surface, it skims along until it finds a rock or a plant. Once it makes contact, it clamps its mouth down, practically offering itself up to the duck.

Toxoplasma, the protozoan lodged in billions of human brains, may seem like a gentle creature that wouldn’t get involved in mind control. After all, it hides safely in its cysts and declines to kill its hosts. But its tameness is only part of its unconscious calculation of how to boost its odds of getting into its final host. Toxoplasma needs to move between cats and their prey and back to complete its life cycle, and a dead rat won’t attract many cats. But Toxoplasma, it turns out, does what it can to help the cats kill their prey.

For several years scientists at Oxford University have been studying the effects of Toxoplasma on the behavior of rats. They built a six-foot by six-foot outdoor enclosure and used bricks to turn it into a maze of paths and cells. In each corner of the enclosure  they put a nest box along with a bowl of food and water. On each nest they added a few drops of a particular odor. On one they added the scent of fresh straw bedding, on another the bedding from a rat’s nest, on another the scent of rabbit urine, on another the urine of a cat. When they set healthy rats loose in the enclosure, the animals rooted around curiously and investigated the nests. But when they came across the cat odor, they shied away and never returned to that corner. This was no surprise: the odor of a cat triggers a sudden shift in the chemistry of rat brains that brings on intense anxiety. (When researchers test anti-anxiety drugs on rats, they use a whiff of cat urine to make them panic.) The anxiety attack made the healthy rats shy away from the odor and in general made them leery of investigating new things. Better to lie low and stay alive.

Then the researchers put Toxoplasma-carrying rats in the enclosure. Rats carrying the parasite are for the most part indistinguishable from healthy ones. They can compete for mates just as well and have no trouble feeding themselves. The only difference, the researchers found, is that they are more likely to get themselves killed. The scent of a cat in the enclosure didn’t make them anxious, and they went about their business as if nothing was bothering them. They would explore around the odor at least as often as they did anywhere else in the enclosure. In some cases, they even took a special interest in the spot and came back to it over and over again.

By turning rats into rodent kamikazes, Toxoplasma probably increases its chances of getting into cats. If it makes the mistake of getting into a human instead of a rat, it has little hope of making that journey, but there’s some evidence that it still tries to manipulate its host. Psychologists have found that Toxoplasma changes the personality of its human hosts, bringing different shifts to men and women. Men become less willing to submit to the moral standards of a community, less worried about being punished for breaking society’s rules, more distrustful of other people. Women become more outgoing and  warmhearted. Both changes seem to break down the fear that might keep a host out of danger. They’re hardly enough to make people throw themselves at lions, but they’re a very personal reminder of the ways in which parasites try to take control of their destiny.

Scientists have known about these sorts of transformations for more than seventy years, but they didn’t think they were actually manipulations. Parasites couldn’t possibly mastermind pinpoint changes to their plainly superior hosts. They could only cause random kinds of harm, and maybe by chance the damage altered their host. Only in the 1960s did scientists begin to think seriously about the possibility that a parasite might be able to engineer the physiology of its host, or even its behavior. And thereupon emerged a long line of cases that seemed, on their faces, to be just that.

Most of the cases came from eukaryote parasites, although certainly bacteria and viruses can act as puppet-masters sometimes. A sneeze carries away cold viruses to new hosts; the Ebola virus seems to take advantage of our respect for the dying and the dead by making its victims gush blood, which gets on the bodies of people handling their bodies, infecting them as well. But if you look over the documented cases of manipulators, bacteria and viruses make up a tiny portion. It may be that their needs are pretty simple: they rarely need to use more than one species as a host, and they can just ride along during the regular contacts between hosts—be it sex, a handshake, or the bite of a tick. There may in fact be a lot of manipulators waiting to be revealed among bacteria and viruses. They may still be hidden, thanks to the fact that most people who study viruses and bacteria primarily think in terms of diseases, symptoms, and cures. They tend not to think like parasitologists, who treat their subjects more as living beings that have to survive in their hosts and get to new ones.

The great danger in studying parasite manipulations is to see cunning strategies of parasites where none exist. Some changes  to a host can be simple damage. And if a person can tell that a parasite has changed the color of a fish, that doesn’t really mean anything. What matters is whether the change actually makes it easier for a bird to eat it. The only way to demonstrate that a manipulation is genuine is to run experiments, and the first ones that demonstrated real manipulations with significant effects were performed in the 1980s by Janice Moore, a parasitologist at Colorado State University. Her parasites of choice were a species of thorny-headed worms that live as larvae inside pill bugs on the forest floor, live as adults in starlings, and pass their eggs out in the bird droppings for more pill bugs to pick up.

Moore built chambers out of Pyrex pie plates to measure the behavior of the infected pill bugs. In one experiment, she wanted to see how the pill bugs responded to humidity. She set one plate on top of another to create an enclosed space. Then she divided the space into two chambers with a glass barrier, leaving only a narrow slit between them, which she covered with a piece of nylon mesh. She made one of the chambers humid by pouring into it potassium dichromate—a chemical that reacts with air to make water. In the other side she poured salt water, which made the air dry by pulling water out of it. She then let a few dozen pill bugs loose inside the pie plate house she had built, and waited to see which chamber, humid or dry, they chose. Afterward, she dissected them and looked inside to see whether they carried the larvae of thorny-headed worms.

In another experiment, she built a little shelter for the pill bugs with a tile sitting on top of four pebbles in the middle of a pie plate. She watched to see whether they hid under it or walked out in the open. And in a third one, she poured colored gravel into a pie plate—one half white, the other black—to see whether pill bugs were drawn to light or dark backgrounds.

Pill bugs live in moist forest soils, where they can hide from the birds that would eat them. If you take them out, they’ll scurry back in. They’re attracted to the soil by factors like humidity, dim light, and dark colors. The healthy pill bugs that  Moore studied behaved this way in her pie plates. They stayed in the humid chamber and avoided the dry one; they hid under the shelter she made for them; and they chose dark gravel over light. But the pill bugs that carried thorny-headed worms could be found wandering into the dry part of her chamber much more often than the healthy ones. A parasite would make its host crawl over the white gravel more often, and be far less likely to hide under the shelter. The parasitized pill bugs could no longer recognize these vital clues, and they became easier prey for birds.

But rather than imagine what might make a bird’s life easier, Moore let the birds tell her themselves. She let pill bugs roam around a cage in which she kept starlings. The birds ate the pill bugs, and she found that they preferred the infected ones over the healthy ones. In another experiment, she set up nest boxes for starlings, which came and raised nestlings in them. They would hunt in the surrounding fields for food—including pill bugs—and bring it back to the box. Moore loosely tied pipe cleaners around the necks of the nestlings, closing off their throats just enough so they couldn’t swallow their meals. By picking through their mouths and the nest, Moore could collect the pill bugs the adult birds had brought. She dissected them to check for parasites and found that the parasitized pill bugs turned up in the nests far more often than they should have. At a typical site, fewer than 1 percent of the pill bugs carried the thorny-headed worms, but 30 percent of the ones Moore collected from the nestlings were infected.

Moore’s experiments were followed by other careful tests, and in many cases the parasites in question did indeed boost their success by altering their hosts. Once parasitologists showed that these manipulations were real, they began to ask how exactly the parasites manage them. Each parasite probably uses its own special mechanism, some of which may be pretty simple. When tapeworms grow inside three-spined sticklebacks, filling their entire body cavity and soaking up most of the  food their hosts eat, they probably make the fish ravenous. Their hunger pushes the sticklebacks to take more risks to get food, not to dart away when they realize a bird is nearby. To the tapeworm, danger means deliverance.

More often, though, the mechanisms are far more sophisticated. Parasites have mastered the vocabulary of their hosts’ neurotransmitters and hormones. Parasitologists are pretty confident that this is the case, even though they haven’t yet found a particular molecule that they know can alter a host in a particular way. The bodies and brains of animals are just too noisy with the traffic of signals for scientists to catch a quick transmission from parasites. But parasitologists can still say a lot about those parasitic molecules indirectly, in the same way you can judge a man by his shadow.

Recall for a moment poor Gammarus, sent hurtling up to the surface of a pond by a thorny-headed worm, where it clamps down on a rock until a duck eats it. Clearly, something is wrong with its nervous system, because the same sensation that would send a healthy Gammarus to a river bottom produces the opposite reaction in a sick one. Biologists have pulled out the neurons of Gammarus infected with thorny-headed worms. They’ve stained them with compounds that make the neurons light up if they carry certain neurotransmitters. When they’ve looked for a neutrotransmitter called serotonin, the neurons have lit up like Christmas trees.

You can find serotonin in just about any animal you look at. In humans and other mammals, it seems to stabilize the brain. When levels of serotonin drop, people may become obsessive, depressed, violent. (Prozac is designed to counter depression by boosting serotonin.) Serotonin also plays a role in invertebrate brains, although scientists aren’t sure what that role is. They do know that something interesting happens when they inject serotonin into Gammarus. If a healthy Gammarus gets a shot, it will often try to grab on to something and hold tight.

Why should serotonin cause Gammarus to cling? It may  have something to do with sex. When Gammarus mate, the male grabs the female with his legs and pulls his abdomen down toward hers. He will ride her for days, waiting for her to moult. When she does, she puts her eggs in a pouch under her belly. The male fertilizes the eggs and continues to hold on, guarding her against other males that want to mate.

The mating male’s pose is exactly like the one that thorny-headed worms force Gammarus to take. And if parasitologists inject a drug into infected Gammarus that blocks the effects of serotonin, they stop clinging for a few hours. It may be that the thorny-headed worm secretes a serotonin-boosting molecule. The parasite may trigger a sequence of signals that makes the Gammarus think it’s having sex, even making the females take on the male’s role in the mating.

When parasitologists figure out the full story of parasitic manipulators, it will turn out to be more sophisticated than this. It’s unlikely that parasites use a single molecule to control their hosts; they come equipped with a big pharmacy full of drugs ready to be dispensed at different times in the parasite’s life when it needs different things. That’s the picture that emerges when scientists have pooled their efforts to study the full cycle of one particular parasite, such as the tapeworm Hymenolepis diminuta. Hymenolepis adults live and mate inside the bowels of rats, where they grow to be a foot and a half long. Their eggs end up in rat droppings, which are regularly devoured by beetles. Once inside a beetle, the tapeworm’s egg membrane dissolves away, revealing a spherical creature with three pairs of hooks. It uses those hooks to claw out of the beetle’s gut and into its circulatory system, where it grows in a little over a week into a short-tailed form. There it waits for the beetle to be eaten by a rat, where it will take its final adult form. The whole cycle often takes place in grain silos or flour warehouses, where the beetles devour the food, the rats eat the beetles, and then the rats leave their droppings in the grain.

 The tapeworms begin manipulating the beetles even before they are inside them. Beetles are lured to egg-laden droppings by an aroma that’s apparently irresistible to the insects. If a beetle should come across droppings from a healthy rat and droppings from a parasitized one, it’s more likely to choose the pile with the tapeworm eggs. If you trap the fragrance of infected dung and preserve it in liquid, a drop of this perfume will bring beetles scurrying. No one knows if the eggs themselves produce the scent, or if it’s one of the chemicals produced by the adult tapeworms inside the rats, or if the parasites somehow change that rat’s digestion so that the host itself makes it. Whichever is the case, it’s enough to seduce the beetles into eating a tapeworm, perhaps into being eaten by a rat.

Once inside the beetle, the tapeworm then uses more chemicals to sterilize it. Like most other insects, a beetle stores up reserves of energy in a structure called the fat body that runs along its back. Female beetles use some of this material to build the yolks for their eggs. To get the reserves to the eggs, they have to send a hormone signal to the fat body. The fat body cells respond to it by making a yolk ingredient called vitellogenin. The vitellogenin leaves the fat body and flows through the beetle until it reaches the eggs in the ovaries. A beetle egg is surrounded by a retinue of helper cells that leave only a few cracks between them. The cracks are so few and so small, in fact, that it’s hard for anything to get through them and to the egg itself. But when the right hormones latch onto these helper cells, they make them shrink, opening up the spaces. With enough of these hormones, the vitellogenin can reach the egg itself and turn into yolk.

The tapeworm can destroy this chain of events at several links. It makes a molecule that gets into the fat body and slows down the cells as they make vitellogenin. Some vitellogenin still gets out of the fat body, but little of it seems to reach an egg. It appears that the tapeworm makes yet another molecule that can lock into the receptors on the helper cells in the ovaries. It  plugs up the receptors to stop the hormone from latching on and making the helper cells shrink. The helper cells stay swollen, so the vitellogenin can’t get into the egg. The effect of these molecules is to stop the beetle from diverting what could be perfectly good tapeworm food into its own eggs.

Once it has matured inside the beetle, the tapeworm is ready to find itself a rat. The beetle certainly wouldn’t agree, so the parasite has to pull open another drawer of drugs. Some of them—probably opiates that blunt feelings of pain and fear—make the beetle less conscientious about concealing itself. Put it on a pile of flour, and the beetle will be likely to wander the surface instead of burrowing out of sight. The tapeworm makes it sluggish, slow to escape from an attack. Still, an infected beetle does its best to defend itself if a rat should take it in its jaws. A flour beetle comes equipped with a pair of glands on its abdomen that it uses to release a foul-tasting chemical, and a rat that grabs the beetle in its mouth is likely to spit it out. But once the tapeworm reaches maturity, it blocks the gland from making its poison. When the infected beetle tries to defend itself, it doesn’t taste all that bad to the rat; it is thus far more likely to be eaten than a healthy counterpart. From beginning to end, the beetle is guided and tugged by its parasite.

• • •

For decades, ecologists have waded into bayous, paddled into lakes, and tramped through forests in order to look at two things: the competition for the necessities of life, such as food and water, and the struggle not to be eaten. They surveyed the density of plants and animals, their distribution from young to old, the diversity of species. They drew diagrams of food webs like tangled mobiles. But never did one of those strands lead to a parasite. Ecologists didn’t deny that parasites existed, but they thought of them as merely minor hitchhikers. Life could be understood as if it were disease-free. “A lot of ecologists don’t like to think about parasites,” says Lafferty. “Their vision of the organism stops at the exterior of it.”

Few ecologists had bothered to back up their indifference with any data. It didn’t matter to them that animals are typically overrun with several different species of parasites. On the other hand, parasitologists had been remiss as well. They had been ogling their parasites in laboratories, but they had no idea what effects they had in the real world.


Carl Zimmer

 PARASITE REX

Inside the Bizarre World of Nature’s Most Dangerous Creatures

***

HORRIBLEZOMBIES

The insect world has its own version of the Night of the Living Dead. These bugs don’t just eat other bugs; they actually inhabit them and force them to do their bidding. Some victims are made to jump in a lake, while others find themselves defending their captors against other attackers. Rarely do the “zombies” benefit from this strange behavior. Once their role in their predator’s life cycle is over, they go from being “undead” to simply “dead.”

EMERALD COCKROACH WASP

Ampulex compressa

Also called a jewel wasp for its peacock green iridescent coloring, this diminutive wasp native to Asia and Africa is not afraid to tackle a much larger cockroach and force it to do its bidding. When the female is pregnant, she hunts down a cockroach and delivers a sting that briefly renders it immobile. That gives her a little time to work. She then slides her stinger directly into the roach’s brain, delivering another sting that disables the roach’s instinct to flee. Once she has gained control of it, she can lead it around by its antennae like a dog on a leash.

The roach follows the wasp into her nest and sits down obediently. She lays an egg on the roach’s underside and leaves it in the nest, where it will wait patiently for the egg to hatch into a larva. The larva chews a hole in the roach’s abdomen and crawls inside, spending the next week eating its internal organs and constructing a cocoon for itself. This eventually kills the roach, but the cocoon remains in its body for a month, then emerges from the cockroach as a full-grown adult, leaving nothing but the shell of the roach behind.

Once she has gained control of the cockroach, the wasp can lead it around by its antennae like a dog on a leash.

TONGUE-EATING LOUSE

Cymothoa exigua

An aquatic crustacean resembling a pill bug, this creature enters the body of a fish through its gills and latches onto its tongue. It feeds upon the fish’s tongue until there is nothing left but a stub. This doesn’t bother the louse—it holds onto the stub, continuing to drink blood from it, and acts as a tongue so that the fish can continue to eat. From time to time, the parasites are found inside the mouths of whole snapper in fish markets, much to the horror of shoppers.

PARASITOID WASPS

Glyptapanteles sp

These wasps seek out specific species of caterpillars and lay up to eighty eggs inside them. There’s nothing particularly unusual about that: many wasps lay eggs on or inside caterpillars. But these species do something different. Their eggs grow inside the body of the caterpillar, then hatch and leave to wrap themselves in cocoons on a nearby plant. The caterpillar survives this very invasive process and sticks around after the wasps move into the cocoon phase. If a predator, like a beetle or a stinkbug, approaches the cocoons, the caterpillar thrashes around and knocks the predator down. Once the wasps reach adulthood, they fly away and the caterpillar dies, having gained nothing from its strange protective behavior.

GREEN-BANDED BROODSAC

Leucochloridium paradoxum

In what is surely one of nature’s most bizarre life cycles, this flatworm’s eggs are secreted in bird droppings, where they must be eaten by snails in order to hatch. Once devoured, they move into the snail’s digestive tract and emerge to form long tube structures that invade the snail’s tentacles. At that point the snail cannot see or retract its tentacles. The tentacles, once invaded by this parasite, turn bright colors and wave around in the open, a behavior that is very attractive to birds. The birds swoop down and take a bite, which is exactly what the parasite wanted. Only when it is safely inside the body of a bird can it grow into adulthood and lay eggs, which are excreted in the bird’s droppings so the cycle can begin again.

HAIRWORM

Spinochordodes tellinii

This parasitic worm begins its life as a microscopic larva, swimming around in water where it hopes to be swallowed by a grasshopper taking a drink. Once inside the grasshopper, it grows into adulthood, but it has a problem: it needs to get back into the water to find a mate. To accomplish this, it takes control of the grasshopper’s brain—perhaps by releasing a protein that alters its central nervous system—and convinces its host to commit suicide by jumping into the nearest body of water. Once the grasshopper has drowned, the hairworm leaves the body and swims away.

PHORID FLY

Pseudacteon spp.

A tiny South American fly may be the solution to the fire ant problem in the American South. This fly injects its eggs into the fire ant. The larvae eat the ant’s brains, causing the ant to wander aimlessly around for a week or two. Eventually the head falls off and the adult flies emerge in search of more fire ants to kill. This violent and vicious approach to pest control is deeply satisfying to people who have been plagued by the ants; researchers at the University of Texas are conducting experimental releases of the flies and assessing the implications of a wide-scale release.

Amy Stewart

WICKED BUGS

On the Paltinis Diary

 In 1975, shortly after his retirement, Constantin Noica moved to an uncomfortable room of eight square metres which he had rented in a chalet in Paltinis, a mountain resort close to Sibiu, 1400 m above sea level, and 330 km from Bucharest. From this moment the most spectacular part of our adventure began. Whenever we had free days, we hurried, three or four of his pupils, to Paltinis. Here, in the total isolation of the mountains, "4000 feet above mankind" as Noica used to say, in the course of walks that went on for hours, and evenings spent in his little room with its wood-fired stove, there took place the most fascinating discussions that I have ever shared, the most passionate confrontations of ideas, accompanied by the most subtle, pointed and friendly observations on our own writings, which each of us submitted to the judgement of the others. Tens of meetings like this took place over a five-year period between 1977 and 1981, and I made a habit of recording them all, at the end of each day. In the vague hope that the pages assembled in this way might be published, I left them with a publisher before leaving for Germany in 1982 to compete for a Humboldt scholarship. They were about 350 in number, and represented the exemplary tale of a becoming in the space of the mind, of a subtle act of pedagogy which began with a constraint accepted by both parties and ended in a liberating rebellion. The book was entitled Paltinis Diary and subtitled Paideic Model in Humanist Culture. It appeared in 1983 and proved to be epoch-making for the younger generation of humanist intellectuals. In a world in which material and moral squalor were almost total, in which the isolation of Romania had begun (and there was increasing talk of its "Albanianization"), in which the daily television schedule lasted two hours, one of which was devoted to the president's family, in which the press, the theatre and the cinema were subject to the most terrible censorship, in which the ideal and sense of life had been lost, the Diary at once opened a window in a world which had the compactness of a blind monad. Any hell could become bearable if the paradise of culture was strong enough to withstand it. And the pages of the Diary were evidence that paradise was strong enough to resist, even in Ceau§escu's Romania. They described the road to this paradise as a way of liberation and inner freedom. The nightmare world at once became bearable; it just took a little Latin, a little Greek, a little German, and the pious reading of the great books of humanity. But culture was not here simply an academic exercise. It was not just a matter of "becoming cultivated," but rather of a transformation at a deep level; it was Bildung, paideia, a birth of the ego, of individuality, of autonomous thinking, plucked from the world of forced and planned imbecilization. What the schools and universities could not do, one man had done single-handed. Beside and beyond the works of Noica himself, the Paltinis Diary created a legend. (This is not to say that this one experience absorbs the whole horizon of Romanian culture, which, in its various forms of expression—literature, painting, music and cinema—strove by all the means in its power to survive, and always succeeded.) And this legend began to function, to have an impact on life. Each year thousands of young people from every corner of Romania set out for Paltinis to find, with the aid of the "coach of minds," a solution to live by. There might be ten visitors at a time in his room (he now had one of normal size), and none of them would leave untouched by the meeting. At least they would all realize that it was possible to be "unwashed" at the level of the mind, not just of the body, and that for a human being culture is not a chance ornament but the very medium of his existence, just as water is for fish and air for birds. He had such a persuasive force when he had to plead the cause of the mind and of culture that he was able to co-opt even the Party's leading cultural officials into serving his ends. This was how he succeeded in bringing into being the edition of Plato's works, for example. In the last years of his life (he died in December 1987), Constantin Noica became a veritable national institution (under close Securitate surveillance, of course), with a following of some tens of pupils whom he had trained directly and some thousands more whose minds had been formed through the spirit of his books.


The "School of Paltinis" made up of the individuals who figure in the Paltinis Diary, came in time to figure as a concept in the history of contemporary Romanian culture. (In a recent book on this theme by an American researcher, the chapter on the "School of Paltinis" is the most massive, taking up 60 pages.) The Paltinis Diary, which described the setting of this paradoxical liberation along the lines of the symbolism of the Symplegades which Mircea Eliade discusses— the escape from hermetically sealed spaces—was printed in an edition of 8,000 copies; Xerox copies sold on the black market soon reached a price of 200 lei, compared with the official retail price of 9 lei. (It is worth mentioning as an anecdote of the times that shortly after its publication, in the winter of 1983, when butter was a rarity in Romania, four packets of butter were being offered for a copy of the Diary) Of course I do not wish to focus attention here on the book as such, still less on the author, but on the experience which is recounted in it, the exceptional character of which attracted such a lively interest.

Constantin Noica left behind an impressive body of work of over 10,000 pages, the full publication of which is beginning this year at the Humanitas publishing house; he is probably the last great metaphysician of the century, and the last author of a Treatise on Ontology. No less important, however, is his other great work, that of a savior of minds in a time marked by levels of oppression the effects of which cannot be measured or even guessed at.

Romania had no movement equivalent to Charter '77 or Solidarity. That such organizations failed to come into existence may be attributed to the effectiveness of the Securitate, or it may be the mark of our own weakness. But the phenomenon and the experience which I have described here seem to be unique in Eastern Europe (although there may have been a somewhat similar phenomenon in Czechoslovakia, associated with the personality of Patocka). The Paltinis model undoubtedly has both its greatness and its inadequacies. On the one hand, in conditions of a spiritual closure and an isolation such as no other Eastern European country experienced, it prevented the systematic and total liquidation of humanistic culture, starting from the idea that the survival of a country threatened by history can only be achieved in the mind. But on the other hand, precisely for the sake of this idea, the Paltinis model turned its back on real history, which was considered "mere meteorology" (sometimes it is rainy, sometimes fine, sometimes stormy), and as such unworthy of a deeper investment. For Noica, dialogue with political figures, the representatives of the forces in power—the "scoundrels of history"—was completely nonsensical, and for this reason he considered dissidents to be victims of an illusion, caught in the grip of non-essentials. Thus the being of a civilization was defended, without any immediate threat to those in power. This model created cultural professionals, even virtuosi, but inhibited any activity of direct contestation. No Havel emerged from the school of Noica, and none of his pupils became adviser to a Romanian Walesa.

Noica believed only in the Last Judgement of culture, and in the credentials with which one might present oneself before it. He was only interested in "race horses," not in the "circus horses" who could evolve in the arena of history. (...)

THE PÄLTINIS DIARY
A Paideic Model in Humanist Culture 
GABRIEL LIICEANU '

Wednesday, June 10, 2026

The Story of Venerable Ajaan Brom

 

We are near the end of this book ‘Paṭipadā: Venerable Ācariya Mun’s Path of Practice’ and it seems appropriate to write about an important Ācariya who was a direct follower of Venerable Ajaan Mun. This will be a memorial and a record to his excellence for those who have not seen his biography.

He was known as Venerable Ajaan Brom (Brahma) and he used to live at Wat Baan Dong Yen, in the district of Nong Haan, Udon Thani province, where he died a short while ago.

I read the short biography that was printed and distributed at the time of his cremation, but since then I have forgotten some of the details of it, for his cremation took place on 6th March 2514 BE (1971 CE). However it is probable that many people have not read that biography, so I shall repeat the story in brief to show what kind of Bhikkhu he was. The following account will not cover the period of his life when he was a lay person, but only those incidents which were important as well as the practices which he did as a Bhikkhu.

Before he was ordained, it seems that he announced to the world at large that he intended to renounce all his possessions and give everything away, both those which were material and those which had life, until there was nothing left. Then he and his wife would leave home and become ordained and follow the way of the Lord Buddha and the Sāvakas so as to reach their state in this life, for they no longer wanted to go on living through endless births and deaths in this world anymore. Those who wanted to help may come and receive these gifts and take them away freely to use as their own property without any recompense being expected in return. But they must come within a specified time limit, which he announced, and it seems that he allowed many days for giving away these things. Many poor and needy people came to him and received gifts, and this went on until all his possessions of all kinds had gone in a few days. He had many possessions, for he had been a wealthy and well established merchant in that region, who dealt in all sorts of goods. But for the whole of his married life he had no children and he just had his wife and various relatives, all of whom felt very happy with his renunciation of his possessions in order to become ordained. When he had given away everything, he and his wife separated and went their own ways. He went and became ordained as a Dhutanga Kammaṭṭhāna Bhikkhu, after which he set out to reach Venerable Ajaan Mun where he entrusted his life as a monk (Brahmacariyā) to him. His wife went in a different direction to be ordained as a Nun with the intention of gaining freedom from saṁsāra in accordance with her resolution, and they both lived the Good Life (Brahmacariyā) for the remainder of their lives without becoming restless and concerned in the material world. Both of them should be a good example to others.

When Venerable Ajaan Brom became ordained he could not at first do as he had intended. For he had to stay with Venerable Ajaan Sāra who trained him for some time until it was appropriate for him to leave. Then he went wandering in the district of Chiang Mai to find Venerable Ajaan Mun who, at that time, was also living there. It is said that Venerable Ajaan Brom wandered through all sorts of places until he crossed over into Burma and stayed in many places there. He was accompanied by Venerable Ajaan Chob who had a very determined and courageous character who stuck by him whatever happened. They were like two flawless diamonds attached to the same ring as friends going the same way. This story was related to me by Venerable Ajaan Brom, but I cannot remember all he said and I can only recall what I have written. I also apologise for any errors which I may make.

Venerable Ajaan Brom had many strange and wonderful experiences associated with the practices which he did, both inwardly and externally, while he was in Thailand and abroad as well; but I’m afraid we must leave them and pass on. Hearing him tell his story made me feel so sorry for his plight in some parts of it, spellbound with excitement in other parts and full of admiration for his ability to fight against hardship, and also for what he experienced in his self-development. In addition, the way in which he walked right through thick jungle in various places, where in those days there were no villages or people was quite remarkable. At such times he had to put up with great hardships and privations, for he was rarely in a place where he had enough to provide sufficient for the body and ease of mind. He said that some days they would come across a village and get enough food on piṇḍapāta to keep them going. But on other days they had to go without and put up with feelings of hunger and weakness and spend the nights in the hills and forests when they had lost their way. He said that it was especially difficult when they were wandering in Burma, because the way they went there was nothing but hills and jungle full of animals and cats (tigers, leopards, etc.) of all sorts. Sometimes they just had to trust their lives to fate when the suffering and hardship was more than they could bear to go on facing for another day. When he got to that point it seemed as if everything within him came to the end of its tether all at once. His breath seemed as if it would no longer go on due to all the many and varied circumstances oppressing and tormenting his body and mind. But afterwards he managed to put up with each event as it happened as each hour and day passed by.

His citta had been developing steadily and he had confidence in himself when he finally reached Venerable Ajaan Mun where he was taught and trained continuously from then on. Some years, Venerable Ajaan Mun kindly helped him by letting him spend the vassa period together with him. At other times he used to come and go frequently — in other words, he would go out wandering to develop himself in various places wherever he felt like going. Then when any problem arose in his heart he would return for further teaching and training from Venerable Ajaan, which took place from time to time. He spent many years training with Venerable Ajaan Mun while he was in Chiang Mai province, and when Venerable Ajaan returned to Sakon Nakhon province, he also went with him.

This Ācariya had a very earnest and serious character and he was also very determined and resolute, as may be seen by the way he disposed of all his wealth and valuables and then became ordained in a really true way. But as to the results of the practice, which he gained in the form of a refuge for his heart, we may say briefly that he gained abundant “wealth” of the most wonderful and priceless kind on a remote hill in the province of Chiang Mai where he was living with the hill tribes. This is what he told me, unless my memory is faulty; but I cannot remember the names of the village, the hill, or the district where he gained freedom and finally got rid of the burden of the round of birth and death from his heart. After Venerable Ajaan Mun had returned to stay in the province of Sakon Nakhon for several years, Venerable Ajaan Brom followed him and spent the vassa at Wat Suddhāvāsa in Sakon Nakhon province. This was about the year 2486 of the Buddhist era (CE 1943). After this he returned and built a Wat in his home village, Ban Dong Keng, in the district of Nong Han in the province of Udon Thani. This was where he came from and this is where he was cremated, as has been already related.

(...)

Gaining Freedom From Dukkha

Venerable Ajaan Brom told me in 2486 BE (1943 CE), that he had gained freedom entirely, from the thick jungle of kilesa and the great mass of discontent and suffering (dukkha), and that he had done this while staying in the province of Chiang Mai, but it is uncertain just when this actually happened. Afterwards he returned to the province of Sakon Nakhon, therefore in short, this means that from 2485 BE, when he went to spend the vassa in Wat Suddhāvāsa in Sakon Nakhon until he died in 2513 BE is 28 — 29 years. This is enough to show that from the day that his citta gained freedom and ruled over the khandhas with a pure heart, until the last day of his life was quite a long time. Therefore it is reasonably to be expected that his bone remains should become relics very quickly — in less than a year.

In the province of Chiang Mai, it is known that three monks became Arahant there in the present age. They are, firstly Venerable Ajaan Mun, secondly Venerable Ajaan Brom and thirdly Venerable Ajaan … who is still alive; 152 the latter two being followers of Venerable Ajaan Mun. As for other provinces in Thailand, those in the Northeast (Isaan), such as Sakon Nakhon, have also had their share of remarkable Bhikkhus who have become “pure in Dhamma”, no less than Chiang Mai. But they are not well known, because they are not people who talk about these things nor do they advertise themselves and they are only known amongst themselves and those who practise the way.

The places referred to in the last paragraph refer to the forests and hills of the respective districts, which is where those who practise the way go to stay, to practise and to attain the path and fruition as they had intended to. But they do so quietly, without anyone knowing about it. So if some of their stories are not written down here as evidence that it can be done now, the Dhamma of Buddhism will appear to be mere talk — whereas its true nature is not visible and apparent. Therefore I decided to jump into the middle of a bag of thorns and write down some of these stories as objectively as possible, although I’m afraid that I shall not be free of some sharp criticism that will come from those who disagree and disbelieve some aspects of these stories, as has already happened to some extent.

What has been written here is based: Firstly on a firm faith in the skill and ability of those who practise the way and who have managed to attain the basic ground of citta and Dhamma which is firm and unshakeable; and who also have a full and unwavering confidence in themselves. Secondly, in the way they speak out, proclaiming the “Rightly Taught (Svākkhāta) Dhamma” with complete confidence and certainty in it. For this is what the Lord Buddha bequeathed to us, saying that it will be this “Rightly Taught Dhamma” that lasts and remains unaltered by any of the popularly accepted conventions which are so artful and deceptive and become part and parcel of the person who takes them up and relies upon them. But they give him no sense of confidence that he will be able to go on breathing freely in the future. Thirdly, in the way they speak about the field of practice (paṭipatti) and the attainments (paṭivedha) that come from it. For this is how they show up the results of their practice whether great or small — showing how this way is not worthless, nor is it a waste of one’s time and effort which gives no results in response to all the weariness and difficulty involved in doing the practice.

All the Ācariyas that have been mentioned up to this point are fully possessed of the Path (Magga) of practice, which has sīla, samādhi and paññā, fully developed, and they are beyond all reasonable criticism. They are the Ācariyas who should attain the fruit of vimutti — freedom — of the kind that accords with the causes and results which come following the undisputed truth of the Dhamma teaching. As for those who still have faith that Dhamma exists as Dhamma, they are the Ācariyas who should reach the Path and the Fruition, with their practice following the policy of Dhamma and they can live in the field of “Puññakkheta” — the field of merit and righteousness — without any suspicions of doubt or uncertainty.

In writing about these Ācariyas, I feel no doubts or reservations — nor is it likely to vex the hearts of those who read about them. On the other hand, we must accept that anybody who thinks in any different way from the above, has the power and the right to do so without consulting or getting permission from anyone else. For it is said in the Dhamma that:

“Beings are the owners of their own kamma, and the results of their kamma belong to them alone.”

Other people therefore should not go and interfere, and try to take on a share of the responsibility, which would be contrary to this aspect of the law of kamma that has been proclaimed and taught with complete certainty since ages past.

Venerable Ajaan Brom once told me about how timid and incomplete he was, soon after he had been ordained, and also about a time when he went to stay in the hills of Chiang Mai province. Not long after his ordination and before he had even been one vassa period in the robe (i.e., less than a year), he went out wandering in quiet and peaceful places in the hills in the district of Na Kae of Nakhon Phanom Province. On his return trip, he followed the track which went straight from Na Kae District to Sakon Nakhon Province. In those days there was no road, and even the cart track or footpath was heavily overgrown and was hardly visible in places. Because along this track, about four kilometres from the provincial town of Na Kae there was a large expanse of thick jungle, its length running along by a range of mountains, full of all sorts of animals like tigers and other cats. The type of place that timid people would call very frightening and would never want to go to.

By chance, it happened that Venerable Ajaan Brom reached this forest in the evening, just as it was getting dark. He had no candles left to use in his lantern and if he had decided to go on regardless, he was afraid he would lose his way. For nobody lived there and there were no houses or villages anywhere near, and even the path was overgrown and blocked by trees and forest in places. It was quite different from the same place nowadays where there are villages and people everywhere — and even the thick forest has gone without a trace, to be replaced by fields, houses and plantations.

So Ajaan Brom decided that he would have to spend the night there. He went off a little way to one side of the path and hung his umbrella tent (klod) from the branch of a tree. Then groping about in the twilight, he gathered up some dry leaves from around the place, enough to act as bedding on the bare ground so that he could lie down. From then on he rested and did his meditation practice. About 9 pm, which was during the time he was sitting in samādhi practice with a degree of apprehension and mistrust of his surroundings in various ways, it happened that a deer came softly and quietly into the area where he was staying, quite unaware of his presence. As soon as the deer which is a timid and cautious animal, emerged from the surrounding forest and came face to face with the Ajaan’s umbrella tent and mosquito net which hung from it, forming a complete enclosure around him, it let out a single loud cry, “Kek!” just once, while it jumped back into the forest, hitting its head against trees and branches, and crashing through the undergrowth with a lot of noise. The Venerable Ācariya also was so startled and frightened so that without thinking he shouted out “Euk-aak,” and the deer, hearing the sound of a person, was even more frightened and ran as hard as it could go deep into the forest.

As soon as the Ajaan regained his composure and mindfulness, he thought with shame how incompetent he had been, and he could not help laughing at himself. For as he said:

“There I was, a true Bhikkhu, having been ordained after renouncing and disposing of all my possessions and I was prepared to accept death wherever it may come to me with a ready heart absorbed in Dhamma, so how was it that a deer, a most mild and ordinary forest animal should frighten me so much? It was not like a tiger, a boar, a ghost or a demon which may reasonably instil fear into people; and in fact it ran away in blind panic, crying out in genuine fear of me, having been startled and lost all self-control. But I am a man and a full Kammaṭṭhāna Bhikkhu, yet I was so startled and afraid of it that I could hardly breathe. This is really a worthless state, having no mindfulness to restrain the heart so that it gave in to a low and inferior state of the kind that makes an unseemly display of self and our religion for that deer to hear quite clearly so that it ran crashing into the forest without thought of any other dangers. If that deer had been clever enough to realise that Bhikkhus who truly believe in kamma and who have renounced everything are not timid and easily frightened like this Kammaṭṭhāna Bhikkhu who is displaying such fear that he has lost all self-control, it would probably see the funny side of it and go away roaring with laughter at me for sure, and I would be so embarrassed, having no face left in my standing as a Bhikkhu at all. But fortunately, it was just an animal concerned for its life, which was passing by, and such a consideration never arose, for it has no interest in whether this person was a madman or a good normal person.”

Venerable Ajaan Brom said that once when he was living in the hills of Chiang Mai province an event took place of a more normal kind which did not make a special impression on him. It was about 5 o’clock in the afternoon and he had gone to bathe in a deep stream at the foot of the hill. He never expected anything unusual to happen then, because he had been going to this stream every afternoon. But this day, he was walking along the stream which is in a narrow gorge with steep banks, and when he had about reached the place he was making for after going along a part of the stream where it was narrow and winding, he turned a corner and suddenly reached that place at the very same time as a large bear coming in the opposite direction. They both saw each other at the same time and there was no easy escape route. The large bear was very startled and frightened and leapt up the steep bank and slipped down. Again it leapt up and slipped down and went on doing this four or five times without success before it realised that it could not escape that way, so it turned round and ran back the way it came.

As for the Venerable Ajaan, one could not say that he was afraid, nor that he was not afraid, because both of them were so startled and bewildered by their encounter that neither had any mindfulness left to give them any self-control. This gave a clear indication in this incident of how both of them at that moment were overwhelmed by a fear of death. For the bear jumped up and tried to climb the bank in a frenzy of fear, while the Venerable Ajaan just stood there stamping his feet, so the ground round there became all disturbed and muddy, as if the clay had been mixed up for making bricks or pottery. Meanwhile he had been making noises, saying “Ow! Ow...,” continuously without being aware of what he was doing. After this big and amicable bear which arouses one’s sympathy, had gone away, Venerable Ajaan said that he walked straight back to where he was staying, while seeing the funny side of this incident and feeling compassion for this bear which was so knowing and so good. What he had not realised was that he was dripping with sweat as though he was about to die during this incident. In fact he was soaked and more wet than if he had bathed normally.

Venerable Ajaan said that he had not continued with his original purpose of having a bath and had left the place straight away because he thought it was likely that after this bear had jumped about and ran away, it would be exhausted and may return to lie down on a submerged rock and soak in the water to relax. For, he was afraid that to meet up with it once again might bring a response quite different from the first time. The next day he again went to bathe in the same place, and when he got to the point where he first saw the bear face to face, he took the opportunity to examine the characteristics of the fear of death, which is common to all beings in the world. Having looked at it well, he said that he couldn’t help laughing out loud, because the marks made by the bear in trying to climb that bank and his own footprints where he had been stamping up and down looked more like the work of ten bears and ten Kammaṭṭhāna Bhikkhus playing at sports. The area was so messed about and muddy and hardly any of the original ground was visible. Looking at it made him feel horrified as well as compassion for the bear and this happened every day, for the place acted as a reminder, when he went there to have his daily bathe. He would see his own footprints as well as those of the bear displaying the fear of death every day until he left that district.

Normally when a bear comes across a person unexpectedly, it will jump on him and claw and bite him and injure him to put him out of action first, then it will run away. It is preferable to meet a tiger rather than a bear, for the bear will attack first before escaping, whereas the tiger will only attack if it has been shot and injured, and then it is more fierce and dangerous than a bear. Therefore, the Venerable Ajaan could not help being appalled by this incident even though it turned out to be harmless.

I feel that making the effort to write about the practice of Kammaṭṭhāna following the way of Venerable Ajaan Mun is a heavy responsibility. Although the burden is not so heavy as it was in writing Venerable Ajaan Mun’s biography, and I have some room to breathe here. But even though the burden of writing is heavy I have constantly tried to put whatever ability I have into it. As to whether all of you who have read and understood it up to this point will agree with it and see it as right or wrong and good or bad in any way is uncertain. But I must accept whatever criticism is made without recourse to making any correction, because in both cases (the biography and this book), I have already put everything I can into them with whatever ability I have and I cannot do any more.

The number of Bhikkhus who followed, and still follow the lineage of Venerable Ajaan Mun are many. They come from the early period, the middle, and the final years of his Teaching. As well as those who followed his disciples and who received the same teaching and practice which was handed down to them, right down to the present day. But in writing this book, their names have been withheld — as was said previously — in those cases where their ways of practice have been described. This is because it would make difficulties for myself and for those whose stories have been disclosed. This has already happened in the case of those whose names were disclosed in the biography of Venerable Ajaan Mun, for there seemed to be some objections relating to those whose names were mentioned in connection with the events that happened to them. Some of them also said that the writer should do the same with himself! So I must accept their viewpoint and I have not gone against their wishes in writing this book. Their names have been withheld and only their story told — which involves the way they did the practice.

The way of practice of each Bhikkhu will be hard and acetic or easy in the various aspects of Dhamma accordingly, such as the hardship involved in not lying down, or taking little food. Those who work with urgency and consistently at such practices until they see the results of them quite clearly apparent, arising steadily, will not feebly give up and slide backwards. In fact, the results that are attained from all such methods are similar and consist of a state of calm and happiness in the heart — the citta — as well as the arousing of mindfulness and wisdom in successive stages, for these are the Dhammas which help and support the citta to reach the final goal in all cases. Therefore it is important in the practising of Dhamma that the aspect of Dhamma, which means the preliminary repetition (parikamma word) that is used in meditation practice to control and guide the citta, should be one which suits the individual’s tendencies of character at each stage and level.

But it is not really correct for the Ācariya who trains and teaches his followers, to decide and determine this on his own, and then to reveal this one aspect of Dhamma to all his many followers for them to practise in their meditation, without having taken into account the characters of his followers and their different temperaments. For this one method will arouse obstacles in those whose characteristics are not suited to this aspect of Dhamma, and they will not get the results which they should get.

The Ācariya just needs to be there to point out the way to go, after having explained many aspects and paths of Dhamma, so that those who have come to learn and train themselves may choose one of them and then go and practise it until they get results, after which they should go and tell the Ācariya about it. Then if in what they tell the Ācariya there is anything that he sees which needs correcting or developing in any way, he will point it out as it may be in each individual.

But it is not for the Ācariya to determine on his own what methods of Dhamma training his followers should do. The only exceptions to this are those rare Ācariyas who have the greatest skill in the practice of Dhamma and the faculty of knowing “Paracittavijjā” — which is the ability to know the characteristic tendencies (upanissaya) and the present state of the citta of other people, as well as being skilled in methods of teaching them with quick wit and clever ways. This makes them able to decide what is the right parikamma for others to use, by virtue of what they have found in their own experience to be right. But nowadays, where can one find anybody who is so able and skilled in Dhamma as this? It is far more difficult to find such a person than to find a perfect flawless diamond. It is even difficult enough to find someone who has practised the way until he has come to know the causes and results of each of the different kinds of kilesas which arise in his heart. Until he has been able to remove them in a way that is clearly evident to him, and then put what he has attained into teaching others in the right way with assured certainty.

Ajaan Mahā Boowa Ñāṇasampanno

Patipada

A wasp is so stupid that if cut in two, she goes on living. It takes her two days to realize that she’s dead

 A Hymenopteran of agile flight, feline – tiger-striped in appearance, actually – with body mass far exceeding that of the mosquito, yet with wings relatively smaller but vibrant and undoubtedly geared way down, the wasp vibrates non-stop at a velocity required of a fly under hypercritical circumstances (to come unstuck from honey or fly-paper, for instance).

She seems to exist in a perpetual state of crisis, which renders her dangerous. A sort of frenzy or folly – that makes for a brilliance as resonant and musical as a very taut cord, fiercely vibrating and therefore burning or stinging, rendering any contact dangerous.

She pumps away with fervor and thrusting hips. Deep into the purple or green plums, it’s quite a sight: truly a small extirpating apparatus particularly, pointedly, well-done. Therefore it’s not the generating point of the golden ray that is ripening, but rather the generating point of the ray (tinged gold and umber) that carries off results of the ripening.

Honeyed, sun-soaked; transporter of honey, sugar, syrup; hypocrite and hydromelic. The wasp on the rim of a plate or half-rinsed cup (or jam jar): an irresistible attraction. Such tenacity in this desire! How they are made for one another! A veritable magnetic attraction to sugar.

Analogy between a wasp and an electric streetcar. Something mute in repose and vocal in action. Also something of a short train, with first and second classes, or rather the engine and the observation car. And of a sizzling trolley. Sizzling like a deep fry, like an (effervescent) chemical reaction.

And if she touches down, she stings! Nothing like a mechanical blow: it’s an electrical jolt, a venomous vibration.

But her body is more yielding – that’s to say more delicately articulated, all in all – her flight more capricious, unforeseen, more dangerous than the rectilinear motion of streetcars determined by the tracks.

A little itinerant siphon, a little distillery on wheels and wings, like the ones that go about from farm to farm through the countryside in certain seasons; a little airborne kitchen, a little public sanitation truck: all in all, the wasp resembles vehicles that are self-fueling and churn out a product along the way, which contributes to  the fact that the mere sight of them assures an element of wonder, for their essential purpose is not simply to move about or to provide transport, but also to carry out an intimate activity that’s generally quite mysterious. Quite astute. What we call having an inner life.

. . . An airborne cauldron for making jam, hermetically sealed but yielding, the ponderous rear axle careening along in flight.

In order to classify the various species, it had obviously been necessary to take hold somewhere, at some part or member and, what’s more, at a place attached solidly enough to the whole so it wouldn’t come away when grasped, or else in the event that it did come off, would suffice in itself for recognition. Thus, for insects the wing was chosen. Perhaps with good reason: I have no idea, I certainly wouldn’t swear by it.

Hymenoptera, in any event, for wasps, isn’t half bad. Not because a young girl’s hymen, to tell the truth, bears much resemblance to the wing of a wasp, but apparently for other reasons. Here we have an abstract word that derives its concrete qualities from a dead language. Well then, to the extent that abstraction is a concrete thing, naturalized and diaphanized, both delicate and taut, pretentious, grandiloquent – this rather suits a wasp wing . . .. . . But I won’t go on much further in this particular direction.

What is it they say? That the wasp leaves her stinger in the victim, and dies in the process? That would be a pretty good emblem for fruitless warfare.

So she had generally better avoid all contact. And yet, when contact does occur, inherent justice is satisfied: by the punishment of both parties. Still, the punishment seems most severe for the wasp, who inevitably dies. Why? Because she made the mistake of considering the contact hostile and instantly flared up in defensive anger, because she struck. Betraying an exaggerated sensibility (out of fear, of excessive sensitivity, most likely . . . but due to extenuating circumstances, alas! – it’s already too late.) So it’s quite evident, let us repeat, that the wasp has nothing to gain by engaging an adversary, that she should rather avoid all contact, make any detours and zig-zags necessary to that end.

“I know my own self,” she muses. “If I simply let go, the slightest argument will turn tragic: I’ll no longer know myself. I’ll break into a frenzy: you disgust me, I don’t recognize you anymore.”

“Pointed arguments are the only kind I know, insults, blows – the fatal thrust of the sword.”

“I’d rather not argue at all.”

“We’re poles apart.”

“If I were ever to accept the slightest contact with people, if one  day I were constrained by sincerity, if I had to say what I think! . . . I’d take leave of my life along with my response – my sting.”

“So just leave me alone; I implore you: let’s not argue. Leave me to my daily grind, and you to yours. To my sleepwalker’s business, my inner life. Let’s put off as long as possible any discussion . . .”

Whereupon she gets one slight tap – and falls instantly: nothing left to do but squash her.

Susceptible as well perhaps because of the very precious, all too precious, character of the cargo she bears: which merits her frenzy.

. . . Her awareness of its value.

But this stupor that can be her undoing (one tap of the hand and she falls to the ground) is also capable, if not of saving, then at least of curiously prolonging her life.

A wasp is so stupid – I mean no offense – that if cut in two, she goes on living. It takes her two days to realize that she’s dead. She keeps on flailing about. Even more than before.

There you have the height of preventive stupefaction. Also the height of defiance.

Essaim. Swarm: exagmen, from ex agire – to expel.Frenetic perhaps because of the exiguity of her diaphragm.

(It is a known fact that for the Greeks thought resided in the diaphragm . . . and that the same word stood for both: ϕρην, to be precise.)

Why, of all insects, is the most active the sun-hued one?

Why, as well, are yellow-striped animals the most vicious?

The Wasp and FruitTransport of bruised pulp, ravaged, contaminated, mortified by the excessively brilliant golden-black, gypsy, Doña Juana.

Integrity lost through contact with an overly brilliant visitor. And not integrity alone – but the very quality of what remains.

Between birds and fruit there is none of this love-hatred, this passion. The flesh of fruit retains a lovely indifference when broached by a bird. There’s indifference between them. The bird is but a physical agent.

Yet between insects and fruit, what profound effects, what chemistry, what reactions! The wasp is a physio-chemical agent. She precipitates the post-maturation and decomposition of the vegetal flesh, which had imprisoned the seed.

The plum says, “If the sun jabs me with its rays, they gild my skin. If the wasp jabs me with its sting, it wounds my flesh.”

Forever burrowing into the nectarotheca – head pulsating, pumping away with fervor and thrusting hips.

A sort of syringe for ingurgitating nectar.

First the BlazeThat the wasp rises out of the earth – and so tremulous, so dangerous – is of no small significance to man, because he recognizes in this the perfection of what he attempts elsewhere, with his vast hangars, his airfields.

In those there’s something like a blaze whose sparks spurt far with unforeseen trajectories.

They take off from their subterranean airports . . . Offensive, offending . . .

The word dynamo.

They spring up at times as though unable to control their motor.

. . . First the crackling blaze, sputtering, then the flights are carried out, long distance flights, with precipitate attacks from time to time, silent plunges into the fruit, whereby the wasp accomplishes her mission – that’s to say her crime.

The Swarm of Exact Words, or Wasp NestWhoa! . . . This bothersome spurt out of the furrow, isn’t this a seditious sect of the seed roused against the sower? Yes, their outrage first lands them back in his overalls.

No! Stand back! There’s something here very like a blaze, whose sparks spray far and wide, with unforeseen trajectories . . . I see in this the perfection of what’s attempted elsewhere by these vast hangars, these airfields. But let’s take a closer look.

Ouch! Oh natural winged fervor! It’s the assembly of your people sputtering about there, in preparation for a rebellious attack. Go ahead, jab me . . . But already we can see their animosity dissipates in furious excursions . . .A barbarous swarm is sweeping the countryside. The garden is overrun.

Stray BulletIt’s also like a stray bullet, but loose, languid, dreamy. Seemingly nonchalant, at moments she regains her virtue, her sense of purpose – and pounces on her target from close range.

It is as though on leaving the gun barrel projectiles experience a sudden rapture that induces them to forget their original intention, their motivation, their rancor.

Like some army that had been ordered to rapidly occupy the strategic points of a city, yet immediately on entering the gates became engrossed in the shop windows, visited the museums, sipped from the straws of customers enjoying drinks at all the sidewalk cafés.

Like buckshot too, with pensive little taps she riddles the vertical panels of worm-eaten wood.

The Musical Form of HoneyThe wasp can be called the musical form of honey. That’s to say a major note, sharped, insistent, beginning faintly but not easy to release, clinging, bright, with alternating force and frailty, etc.

Et cetera . . .And finally, for the rest of it, for a certain number of fine attributes that I might have neglected to draw out, well, dear reader, be patient! Some fine day a critic will surely happen along, perceptive enough to REPROACH ME for this eruption into literature by my wasp in a manner that’s importunate, annoying, impetuous, and trifling all at once, to DENOUNCE the halting pace of these notes, their disorderly, zigzag presentation, to FRET over the taste for brilliant discontinuity, for a sting without depth though not without danger, not without the venomous tail which they disclose – in short, with great arrogance, to CALL DOWN UPON my work ALL THE EPITHETS it merits.


Paris, August 1939 – Fronville, August 1943

Francis Ponge

Mutte Objects of Expression