The Future (Stream of consciousness)

Is there a future? No, there is no future. There is a past in the form of memory. Our thoughts consist of what happened in the past or possible ideas, dreams of what we want and need but they do not define a future. Our present in-fact does exist, even if it’s momentary as it is stated in the Abhidharma literature. What about the future? What does the future look like. Can we possibly shape our future, mould it after our present philosophy of life and our belief. Are these beliefs solid so as to make our future seem like it has already been lived by our elders in this generation. Or is there a possibility of a future that is not related to the past or do our present decisions we make in all reality define our future.

Plain old Jealousy!

Oh plain old jealousy.

You must detest a beautiful creature that appears in front of you.

Dont you glare with big green eye’s when you see a beautiful creature.

You see a beautiful creature and you flee in search of validation within yourself seeking for beauty within but i guess all you find is the green monster with big green eye’s.

And yet you detest another beautiful creature.

Sigh! Plain old jealousy!

“Oooffff with herr heaad!”

Empty vessels make the most noise.

This phrase “ empty vessels make the most noise” struck me this morning. It is true that a person who makes the most noise while the rest of us are maintaining silence must truly be an “empty vessel”. I read this phrase from tinkle comics. It reminds me of the brahmins who in their shastras mostly portray themselves in having to bear the woes of existence through wise decisions. Most scholars portray these brahmins as cunning and shrewd I on the other thing do not agree. I imagine a person like Nagarjuna a brahmin man with only a lock of hair on his head, wearing white cotton robes. He is said to have lived for 600 goddamn years. Doing what exactly? Anyways, he was a philosopher who apparently went down to the underworld of the serpents and retrieved a book on emptiness. “Form is emptiness, emptiness is form” Similar to this phrase is the zen koan phrase “ what is the sound of one had clapping”. Pun intended it seems.

I think this is how nagarjuna looked even though the above picture is known is chanakya and not nagarjuna.

Did anyone see how I handled a mad elephant.

The practice of Ahimsa was followed by Gandhi and he was able to come to victory. Hinsa is within all animals. It is a basic natural instinct that forms in anger. Buddha was able to bring a mad elephant charging at him to a sudden stop. How did he end it? Through the practice of ahimsa. Could he have been able to grab a mad elephant by its tusk and stop it with the power of strength and defeat it. No, is the answer, of course not.

Woke up in the wrong age.

Suddenly I realise that I have been stuck in the wrong age. People change with time, quickly. It is hard to grasp the evolution. What evolution am I talking about? I am talking about contemporary, actually the word “contemporary” doesn’t define it. It is what I see on screen, these new dance moves that are explicit. Have I just been released that I am unaware of this change, Am I older than than these people? No, I am not. Regardless there is so much contempt for writing my stream of consciousness that I must rely on my blog to do this. I am very well aware that this is not my diary but I’ll do it anyway. That is the problem of “doing it anyway” Why do people “do it anyway”. I have watched planet of the apes, I often think about planet of the apes when I go out, I know where the idea of a society of apes came from. Once when I was in kacheri, kacheri is the court district in dhamramshala: I was mystified by humans because I saw planets of the apes before seeing humans. And this sight often reminds me of the planet of the apes. Apes. “Apes” is not a word, it is an abbreviation for: something I will think about later in a continuation of this post. On another note: what was I doing in Kacheri? This too I shall write about in another time.

Memory does not arise at the time emotions does

We do not remember our emotions. At the time we come in contact with humans we do not remember that we have come in contact with humans, which means our emotions work first and memory only after our emotions. Our memory is of a weaker character in comparison to emotions. Who would win in a race, emotions or memory? It would be emotions, emotions would win the race and memory would not. Our memory is weaker than emotions, emotions are stronger and faster than memory.

The Buddhist Master from the Gelug tradition, Shantideva mentioned something similar to this, if my interpretation is not wrong. In the text composed by Shantideva – Bodhicharyavatara.


She woke up after sleeping for eighteen hours straight. A stranger came up to the window and called, disturbing her sleep and awaking her. He was the Boot Polish boy. The boot polish boy walked the same route everyday calling out, “Boot Polish, Boot Polish.” A fish Monger walked the same route, through the window she watched the fish monger, she remained in the cell bored and tired. She called out to the fish monger. She was craving for some fish to eat, previously she had gone to the fish market. There were all types of fish in a nostalgic place. She bought the tiniest fish and took it back to the cell to cook. She boiled the fish in water for sometime and when she checked to see the fish there remained nothing of it but bones. The neighbours cat had the habit of walking into her cell often. She had made up her mind not to keep the cat because of pervious mishaps with pets plus she didn’t want the responsibility of keeping pets. She decided to put to ruined fish in a bowl for the cat. It didn’t eat the fish. Later three little kittens found their way into the her cell. Three little kittens on her dirty bed remained cuddling each other for warmth since, it was the harshest and coldest of all winters.

The Poor Boy And Nagini

In Moth, Phudronma tells Kunleg an Ancient Tale of The Poor Boy and Nagini. Continuing the story of Chapter I, In Cuckoo, Avalokiteshvara appears in a form of a young 20-year-old boy who lost his Amulet as a result of Nagini opening  the lid additionally, she lit a fire to a Heart Dharani causing the Amulet to lose its charm. The cause of  Avaloks suffering. It is important that he somehow retrieve the Heart Dharani from Nagini. Nagini lives in the Land of Shambala covered by Snowy Mountains and an Abundance of Temple. 

In the beginning, Avalok is in a Land of Golden Values in Shambala. It is a place of wealth, for importance, pride, honour, love, friendship, respect, for the love of what is not mundane. For the love of sorrow. For the love of the hurt. For the love of an extraordinary tale. 

The first person he meets is a girl who is the same age as him. Her name is Dhuksolma. She greets him respectfully with graciousness. She is very polite and well mannered. In the beginning, she is cordial. Later Avalok discovers that she is a Nagini. Avalok recalls; “ I knew she was a Nagini when I looked at her grey eyes through a Lookingglass.” The Nagini then told Avalok, see, it is not how you perceive things because it is all very common. It is how you interpret it that is important. 

Avalok meets with five nagas who are, Chatramukha, Nila, Vahudaka, Dharmapitha, and Karkotaka. Chatramukha the wise one, Nila the precious one, Vahadaka the dreamcatcher, Dharmapitha the pious, and Karkotaka the old one. The five nagas sit together horizontally, they face Avalok. Each one introduces himself with practised art. Avalok is a lover of music, he plays his Dramnyin. He plays the strings of his Dramnyin and the Dramnyin evokes in him a musical note. Avalok and the five nagas are having a conversation.

  Avalok says; “I cannot grasp a noumenan I can only recall a memory. Thought and Memory are different. I can think, I can also remember. It is impermanent but isn’t it  in my will to determine if I am leaving a memory that causes suffering. A memory that is painful. Is it not up to me to make sure that the memory I create should not be of suffering? I know that a nature of an entity is impermanent but I did know that what is impermanent is also the cause of suffering.” 

Chatramukha the Wise one is the first amongst the nagas to speak to Avalok he says; Memory, dream, thought and phenomena can be divided into four distinct categories. Noumena is an occurrence of an event which I cannot describe because a noumenal word has no colour. Noumenal is past tense. What I have perceived are phenomena. What I was presented with is Noumena. 

Nila the Precious One, second in line to speak, says; Memory is prominent at Noumena. What is the role of time? What if I tell you that, We were in a Vimana. How will you perceive the nature of this truth?

Vahadaka the DreamCatcher the third naga to speak, speaks so; A dream is an incomprehensible place. A Dream is redundant. Dreaming is unpremeditated. I lit fire to a paper, now it is ash. You wish for the ash to materialise into a fire. How to produce paper out of a fire? 

Dharmapitha the Pious is the fourth naga to speak thus; Vision is root-support of memory. He does not wish to speak but he acknowledges Avalok. 

Karkotaka the Old one the fifth, and the old naga has lived the longest amongst the five nagas. He is interested in a matter of subject. He is adamant. 

 Meanwhile, Dhuksolma is walking in the streets with her Dramnyin on her back. It is a psychedelic view. The cover of her Dramnyin is colourful. She appears to be very radiant and flamboyant. The music of her Dramnyin is a charm that can make vagabonds dance to the tune in a trance. In comparison to snake charmers.  

Avalok enters a sacred place.  This place has many reservoirs in green. Statues carved on teak wood.  An intricate detailing of miscellaneous art surrounds these temples. Each reservoir is supported by pillars of serpent bust made of base metals. The reservoir is so dense in green, the bottom seems infinite in depth.  

Parallelly, deep into the picturesque green forests into the space of blue scene there is a grand temple carved on a natural boulder. Also dedicated to the serpents, while Avalok is examining the temple, a snake slithers away. There is a huge silent reservoir in green. From the top of the temple the view is breathtaking. A flat land slightly curved sits under the expanse of the blue unclouded sky. 

When Avalok enters through the gate of the sacred site into a temple. A naga with the power of his force causes Avalok to be summoned out of the temple instantly. Then Avalok enters a second temple. Here, a group of dwarfs greet him without speaking a word. They greet him telepathically. These dwarfs are able to read Avalok’s mind. They are sailing in a boat together in the middle of the reservoir. A serpent appears inside the water. The serpent pulls Avalok with a jerk. Avalok is inside the water. The serpent drags him into the depths of the water that is so intimidating. Avalok runs out of breath and becomes frantic at this point. He is compared to a fish out of water gasping for air. The serpent signals him to breathe normally. Avalok is unable to breath, he cannot imagine breathing underwater because it is an unaccomplished feat. He tries to think what is more nerve-racking the force of the serpent or inability to breathe underwater. As soon as he lost hope, Instantly he is on land, Avalok’s mind is cloudy with green hues. 

Chatramukha is singing in a forest where no-one is present except a form. He sings saying; ‘Lokita, Lokita, Ava, Lokita” “  

Therefore the pancha skandha or five entities correlate with the five nagas. Chatramukha as Rupa, roop or form. Nila as Vedan or feelings. Vahadaka as a power of will or voluntary or volition/Sankhara. Dharmapitha as Samjhana/Memory or preception. Karkotaka as Vigyana or a sage and consciousness.  

 Noumena is  Satya -Ultimatum. The heart sutra mantra is as follows, “Gate, Gate, Paragate, Parasamgata Bodhi Svaha.”

Toward the end, The land that was gold alchemised. The atmosphere by degree turns pungent, what was once exhilarating. The venomous air is poisonous to breathe. Making him sick to the stomach. He becomes nauseated. His head is dizzy. A green toxic fume engulfs his poor senses.  

Avalok thinks; Nettle is delicious to eat when and only after it is cooked properly by a person who is skilled. But when stinging leaves come in contact with skin it stings like a poisonous snake of venom. It is safe to call it a poisonous medicine. If it is cooked it is nourishing. When stinging leaves come in contact with skin it emits sensory paroxysm. In  a Juxtapose, this is what had become of the land which once, had golden values. One source had comprised of two opposing factors. 

Dhuksolma has surrounded herself with snakes. She is sleeping when Avalok finds her. Through a window, he calls out to her. She is startled but pleased to see Avalok. She does not know that she now owes Avalok an apology. Avalok is aware that an apology is sacred in a sense, because of its rarity.  

Avalok confides in Dhuksolma, He says; “Dhuksolma, how does one extract the “essence” of an apology.” At the time, Avalok is playing with his Dramnyin. He was unaware but Dhuksolma becomes confounded. 

Dhuksolma tells Avalok; “Avalok, I am a Nagini. You are aware that I am half and half of two things. The first one, as a human I manifest all five skandhas. I am also a snake and I am a possessor of poisonous venom.”  

Dhuksolma takes Avalok’s Dramnyin with her. Leaving Avalok in the care of his only advantage, his compassion. 

Dhuksolma becomes unnerved. She thinks I cannot leave the land, this is where I belong. I have no place else to go. Avalok has reached my land and therefore, he has found me, a Nagini. 

Dhuksolma the Nagini decides to cast a spell on Avalok. By the power of her Volition, the spell is cast. Avalok in turn, notices the effects, his lips begin to swell. As soon as he feels a sting of the Nagini. ( The sting of the Nagini is not compared to the bite of an ordinary snake. The Nagini has the body of a human so there is no way that she can conjure up a venom. It cannot be compared to a snake’s poisonous fang. Instead, the skandhas are more accurate for the term poison in concern with the Nagini’s poison.)  Avalok senses a supernormal sting in his body. His entire body begins to itch. He scratches himself to relieve the itch. Deep inside his ear, the poisonous itch has spread. 

Avalok goes to Navlokini. Navlokini lives in a ninth floored tower. She is a shaman. She uses the power of her volition to revert the spell and finally, Avalok is no longer itching. He is relieved. 

Without his, Dramnyin Avalok goes to a crowded place. He sits on a rock next to a pool of water. He observes the temples. He sees an ice cream parlour. He wants to eat ice-cream. He is a poor-boy and he has no money but mani. He thinks I am not Lakshmi, I am not Dzambala, I am not Norlha I have no wealth, I have no money. How will I buy an ice-cream? He sits in the same spot for some time thinking about the ice-cream. 

Avalok realised that it was because of Dhuksolma that he was craving for ice-cream not because it is not right to crave for ice-cream.

 Avalok wonders if Dhuksolma is spewing poison. It brings shame to Dhuksolma’s Vedana/feelings.

Half of Dhuksolma is ever ready to curse Avalok under any given circumstance. She even has a blindspot which renders her incapable to see beauty in Avalok’s desire to recuperate his Amulet. 

Avalok speaks to Dhuksolma, “Dhuksolma, I cannot understand you. Why did you light a fire to the contents of my Amulet? Do you know that you have caused me suffering.”

Dhuksolma is completely engrossed in her new found Dramnyin. Her love for the harmony of the musical instrument and tune. She cannot hear a single thing. Nor can she speak words. 

At that time, Avalok spots a white snake slithering by the pool he was resting near. He enjoys the dance of snake. Absorbing the snake for a few minutes it vanishes underneath the rock. Avalok wanders deep into the land. Dhuksolma appears like an apparition after every bend. Lo! Dhuksolma is right in front of him like a shadow that’s running after the sun. 

Avalok starts singing; “Dema, Gema, Shema. When the Amulet that was once mine is no more, the world is void, It is devoid of meaning. This Vedana/feeling is forever in me.”  

In Avalok’s dream the following night he is with the five nagas Chatramukha, Nila, Vahadaka, Dharmapitha and Karkotaka.  They hold hands and stand on the ledge of a balcony suddenly there is no ground to stand on. There isn’t any state of matter. Without any boundaries and lacking every awareness of existing law of a state. His memory fades away just like that.  A dream with no consequence yet persistent in nature is nonetheless void and empty of inherent Skandhas. 

Next morning Nagini Dhuksolma approaches Avalok and she defines her act of lighting a fire to Avalok’s possession, She says; “It is Agni that caused you to lose your Amulet. The Amulet you possess survives only on Agni. When your Samjhana is ignited it is a source for Vigyana but when Agni has diminished there is no Vedana. Therefore I was compelled to light a fire to your Amulet. Now, go in search of the lost Agni.” 

Early in the morning the next day it is raining. Avalok goes to a temple. On his way back he sees Nagini. She is sitting with a friend wearing a red skirt and an orange shawl covering the upper half of her body. He sits beside her. He observes Nagini and notices she is wearing jewellery. A silver earring, her long dreadlock wrapped up in a scarf and in one hand she is wearing a red bangle. On the other, she has a bangle made out of animal bone held by aquamarine beryl, outlined with gold On her hand she has a tattoo of the syllable OM like every other naga. She says; “I hope I have not hurt you Avalok.” She presents him with two gifts, a seed of a tree, it is a four-faced Rudra, and a small lingam made out of crystal. After spending quality time together he leaves saying, “Shub Yatri”. Nagini conveys her message, “Hope we meet again.” 

Nagi Kanya by Tilly Campbell-Allen, 10/2017


In Kunleg’s former life it is Cuckoo. As a young child, it dreams of spreading its wings and flying in the sky with Moth, at this occurrence Moth explains to him saying, In your former life you are a bird so you can fly in your dream. It is an Atman memory of your previous life.

Cuckoo is a bird who is rarely seen but heard instead. Its dynamic voice is very powerful and resonates across space. Cuckoo is shy and secretive.

Cuckoo calls;

Coo, Coo. Coo, Coo.

Cuckoo is seeking for his Gau (Village). The Cuckoo does not build a nest conversely it is always a guest in the nest of other birds, especially the Crow. Crow is very compassionate and benevolent. Crow nurtures Cuckoo’s egg with tenderness and warmth nevertheless it is clever and shrewd.

Cuckoo lived on the Roof of the World until cataclysm. Being one of the most secretive birds it loved a vast expanse of space, it loved thick forests of amber leaf and cool aquamarine lake correspondingly Cuckoo is a savant.

A Wayfarer at the Roof of the World halted on the Elysian Fields. It is a virtue to seek for Cuckoo in one’s life. For as long as it did not seek it remained there and moved forward only if and when it was successful. Equipped with a bag full of wheat and longing.

{One morning Kunleg is wondering about Ancient Tales as usual.

It hears a Cuckoo call ;

Coo, Coo. Coo, Coo.

Kunleg unintentionally stands up. Cuckoo flies away. Kunleg wishes it did not stand up and remained seated instead. In a while, Kunleg spots the Cuckoo it is still present there when in-fact Cuckoo did not fly away.

Kunleg recognises the cleverness of the Crow. It was the Crow who flew and not the Cuckoo as it happens.

At that moment Kunleg recalls his former life. The call of the Cuckoo indeed is formula/chant.

Kunleg recites;

Coo Coo, Coo Coo.}

Now Kunleg is flying. Kunleg has wings. Kunleg is a bird of passage. Kunleg is Cuckoo.

Cuckoo is nourishing on Gao (Wheat). Cuckoo is tranquil. Under the watchful eye of Cuckoo,

Wayfarer bursts into an elegy; Avalokiteshvara, I belong in the land of death. I have travelled a path and it has led my body to remain eternal. I belong in the land of death. I have been hanging and wavering back and forth, in an undulating course of age. Simple age came to a complete stop with the proportion of my length. Who determines the power of death, which is a multitude. Death and incapability to gain age. The power of a multitude death correlates to a present time. Death is taking over time. Because I follow the law ofa time, the timekeeper has been successful in coding the past. Like the clock that sings “Coo, Coo. Coo, Coo.” 

Cuckoo examines the Wayfarer. Wayfarer’s eye is unique. These two eyes are circled by a light azure in the pupil.

Avalokiteshvara appears in the Elysian Field; Avalokiteshvara is a Bodhissattva. It appears in the form of a young 20-year-old boy. With a gentle voice, he speaks thus,

“Wayfarer I am passing by the Elysian Field, I am looking for a Ghao ( A protective Amulet).”

Wayfarer looks towards Avalokiteshvara and says, “What happened to your Amulet, everyone here owns one.”

Avalokiteshvara replies, “An inquisitive Nagini ( Naga Girl) opened the lid of my amulet unfolded the pages of my Heart Dharani, furthermore she set fire to the Heart Dharani. The Heart Dharani burnt into ashes.”

Wayfarer speaks to Avalokiteshvara,” Avalokiteshvara sickness has taken over my neighbours Gau (Village) and now I hear it is on its way to my Gau (Village). I am afraid if it enters my Gau (Village) it will spell death for the natives. Nerium Oleander a poisonous flower has been growing on the mud of the turquoise lake. The lake that natives use for drinking water. I need to listen to the Cuckoo call so, I can contain it which in turn could bring relief. Wayfarer believed that Cuckoo knew of a precious healing chant.”

Cuckoo has not moved an inch from the branch and overhears the entire conversation. It remains out of sight of the Wayfarer. Cuckoo begins to contemplate on the situation: If I give the Wayfarer my voice then I will remain silent for the rest of my life. It remained in a state of a sphinx.

Wayfarer gets up and starts walking towards the Gau (Village). It treads along a path. The phase of the moon is a third quarter. It is illuminated on the easternmost side by the sun. It is the day when the moon is visible and goes to Dagdenma’s house. Dagdenma is sixty-three years old by the time of this phase of the moon. Wayfarer knocks on the wooden built door twenty-one times. Dagdenma’s sister Rabselma answers the door.

Wayfarer speaks to Rabselma, “Rabselma you must bring Chang to me at exactly twelve O’clock when you see the sun moving from west to east. I will be under the cave of the Elysian Field.”

Rabselma speaks to Dagdenma, “Dagdenma, Wayfarer has asked me to bring him sweet Chang (Wine).” Dagdenma says, “Rabselma you must brew the Chang (Wine) immediately.”

Rabselma replies, “Avalokiteshvara has asked me not to brew Chang (Wine) I am accumulating Punya. Brewing Chang (Wine) causes a decrease in Punya you see. Today, I shall share my Punya. Brew Chang (Wine) and take it to Wayfarer, Dagdenma.”

Therefore Rabselma and Dagdenma are busy brewing (Chang) using a Vajra. First, Rabselma washes the barley in a copper pot. Next, she dries it under the sun in a nanglo ( A tray is woven out of bamboo). Also, she lit a fire to the pinewood Dagdenma has collected from the forest and cooked the rice. Finally, together they sprinkle yeast after spreading the rice on sheepskin and leave it to ferment in a closed Jar.

According to astronomical calculation the position of the moon, the sun and earth came to align covering 99 percent of the Sun as they were walking in a narrow path 20 km wide on 19th July 1879 AD. The Eclipse lasted for three months.

Meanwhile, Wayfarer a night before the Eclipse is walking back to the Elysian Field and remained there grinding Gao (wheat). Wayfarer adds butter and tea to the flour. Mixes it with his hands and enjoyed the meal.

Avalokiteshvara finds an Udumbara tree. The flower of the Udumbara is enclosed within its fruit. This tree is believed to be capable of saving the lives of those dying from diseases. Avalokiteshvara collects a bark and puts it in his bag.

Avalokiteshvara goes looking for the Wayfarer, finds him under a cave. Wayfarer explains to Avalokiteshvara; “The reason why the poisonous flower has now emerged is that in, the past, Ancient Gods have cast Halahala (poison) into the depths of the Turquoise lake in the hope that it would never be found.”

On bark of an Udumbara tree Avalokiteshvara crave these following words;

” Ratna Dhanvantari, Namo Maha Dhanvantari, Namo TriRatna.”

Dhanvantari is a god of medicine. He holds a pot of nectar in one hand. On the other hand, he holds a Jalaka (Leech).

Avalokiteshvara has lost his Amulet. He wants a new Amulet with a renewed chant to address the damage caused by a Nagini while dissembling his Amulet.

Simultaneously, Wayfarer drinks the entire water from the poisonous lake to contain it from killing the Natives. It serves as an act of Punya because Wayfarer has lived for a long time without ageing. Wayfarer is drinking Nectar for Mortality.

The poison is by degree affecting Wayfarer. Wayfarer is enthralled by the sensation it stirred. Wayfarer’s skin changes to blue. Wayfarer extends Wayfarer’s arm to look at his hand and notices the blue in his veins were invisible because Wayfafrer’s skin itself is now blue. Now, Wayfarer, in an intermediate state, hangs between life and death. Wayfarer’s eyes are shut.

First, Wayfarer sees a band of devotee moving toward Wayfarer’s direction in pursuit of including Wayfarer in their band. One member beats a drum with his mallet. It makes a big vibration and a loud noise. The Band appear; ” Dum, Dum, Da, Da, Dum.”

Once again; “Dum, Dum, Dum, Da, Da, Dum, Dum.

The second member holds a cymbal together with his hand. He strikes one cymbal against the another. The rim of the cymbal vibrates. It produces a loud clanking noise; “Clank, Clank, Clank.”

The third and fourth member together hold a trumpet. The third member holds the trumpet while the fourth member blows the trumpet producing a melodious tune.

A thought enter’s Wayfarer’s mind; ” I do not wish to join a group because of a particular incident.”

Wayfarer recalls it. “During an incident, on my way to a cave, I fell. I slipped and went tumbling towards a river, I was prepared to die by drowning in the river. I closed my eyes. When I opened my eyes I found myself on top a rock I landed. I had not died. I reached a cave and sat down to meditate. During the time, I fell ill. I slipped into a dream. I saw two paths. I choose the right path with no objective. The right path was covered in red mud.

On my way I encountered a cowherd, he asked me, ” Where are you going? It is not time for you to walk this way. You must return.”

I walked back. When I opened my eyes my neck was broken, my neck had titled to the right side, it was stuck inside a window. It took me a long time to rescue my neck. I realised I had not dreamt. I had in-fact stopped breathing. I knew I would die when I reach a hundred year because the cowherd has told me so, I cried at the thought.”

Wayfarer continued with the memory; “I am 99 years old. Tomorrow is the day I turn 100.”

Upon listening to the Wayfarer’s thoughts the band members change their course with despair and left the Wayfarer.

Wayfarer wonders when Rabselma and Dagdenma will bring the pot of Chang (Wine).

Secondly, Wayfarer encounters Kaala Pasha ( The Pasha of Time), Kaala Pasha speaks; “I have been sent by Manjushrikrita The King of Shangrila. Is it time for you to leave? How old are you?’

Wayfarer replies; ” I am ninety-nine years old, I turn a hundred-year-old tomorrow.”

Kaala Pasha at this moment transforms into Hayagriva ( An emanation of Avalokiteshvara) and recites a Mantra; “Om Sva Bhava Shuddho Dharma Sva Bhava Shhuddo Hum.”

Cuckoo fly toward Wayfarer. Wayfarer sees the Cuckoo and is delighted at the sight of Cuckoo. Wayfarer is happy to see Cuckoo but Wayfarer is so busy with Kaala Pasha that he forgets all about the Cuckoo’s call and the desire to contain it.

Wayfarer asks Hayagriva, ” Firstly I would like to know why you meddle with time? Why do you meddle with direction and why does Kaala confuse.”

Hayagriva replies to Wayfarer; “Tell me, what is intricate? What is complex? Simplicity is valuable. There is value in Simplicity.”

Thirdly, Yama Pasha appears. He is a Lord of Death.Then, Wayfarer speaks to Yama Pasha;

“I am ninety -nine years old. Tomorrow I turn a hundred-year-old. I wonder if Dagdenma and Rabselma will bring the Chang I asked them to.”

Yama Pasha replies; “Wayfarer, Dagdenma and Rabselma have brewed Chang (Wine) for you. What will you do with a pot of Chang (Wine)?”

Wayfarer surprised at the humor of this miscommunication laughs and tells; Yama Pasha, I did not ask them to bring me Chang (Wine) but I asked them to bring me Dorjee Chang my Protective Amulet. I want to give it to Avalokiteshvara, I saw him in the Elysian Field. Avalokiteshvara has lost his Amulet, a Nagini opened his Amulet and lit a fire to its content.

Wayfarer starts singing; “Before I was born I drank the nectar of immortals that caused me to live for one-hundred immortal years. I drank the nectar for mortals from the Turquoise Lake that Ancient Gods have cast upon so, that it would not have been found. I have found it and now after suffering from the curse of divine immortality and undulating age.

I am not an immortal. A hundred-years I have lived. Now I have found Nectar of Mortals. The Ancient Gods have cast it in the Turquoise Lake to prevent it from being found.”

Dagdenma and Rabselma set out for the Elysian Field with the pot of Chang (Wine). Dagdenma has a Flute Rabselma has a Dramnyin (Tibetan Guitar). They set out for their journey. For three months they travel in a Dark Eclipse.

Meanwhile, a curious Native has found Wayfarer dead in a seated position until he pushes. If he had not been pushed Wayfarer’s body would have remained seated for a few more days.

Dagdenma and Rabselma are in a good mood. They do not know that Wayfarer has already passed away. Together, they play a melodious tune with their Flute and Dramnyin. Rabselma keeps the pot of Chang (Wine) aside. An Indian lady appears on the side of the road. She is a beautiful lady adorned with a Jhumka on her head. The mysterious lady looks at Rabselma and begs her for change. Rabselma offers her money. Rabselma is captured by her simplicity and thinks about her resemblance to the characters from Ancient Tales.

In the darkness of an Eclipse, Native’s perform a Cham (Dance) called Shenangpa ( Fear). In the mountain called Tseringma lives five Immortal sisters, Amrita Tsering, Kundalini Tsering, Natsok Tsering, Pema Kampala Tsering and Nantrul Tsering. They were all Immortal. The five of them appear before Dagdenma and Rabselma. Immortal Sisters ask Dagdenma and Rabselma if they know about the Nectar for Mortals. Holding the Chang (Wine) in her hand, Rabselma speaks, I do know about Nectar of Mortals but I don’t know about the Nectar for Immortals.

The five sisters drank Nectar for Immortals. Unlike the Wayfarer who has died, Tseringma sisters cherished their Immortality. While they continued to drink the Nectar of Immortals. There was a hailstorm. Rabselma continued to play her Dramnyin. They drank one cup of nectar. Then they drank second cup of nectar. Again they drank the last cup of nectar. After drinking the nectar. Kundalini Tsering sang to the music of Rabselma;

” Do you remember Amrita Tsering. How I had to braid King LangDharma’s hair for him. Oh, how I fear death and the uncertainty of a Future. When I went to King LangDharma to braid and care for his hair. I saw that he has horns on his head. King LangDharma is in love with his life and his horns even more. King LangDharma’s lifeforce is in his horns. He said, “Do not whisper a word of this or you will be dead.” I must say, King LangDharma is sympathetic.” I cried because I did not want to die. King LangDharma made me keep an oath of secrecy in return for my life. I acted impulsively and I sang about his secret horns in the Field of Elysian. After a Flute Maker produced a flute out of a bamboo shoot from the Field of Elysian. The tune of the Flute sang the secret of Kundalini Tsering ; “King LangDharma has Horns, King LangDharma has Horns.” The entire village came to learn about the Kings horns and the King had no-one to blame except a flute.” Amrita Tsering hid her Nectar of Immortality under her sleeve. I, Kundalini Tsering hid a Secret under my sleeve. Natsok Tsering hid a Maze under her sleeve. Pema Kamala hid her Beauty under her sleeve and Nantrul Tsering hid an unsolved Question under her sleeve.”

Kundalini Tsering spoke to Dagdenma; Dear Dagdenma, tell me. “Do you know how to not kill using a bow and arrow?” Dagdenma Replies; “First of all this flute that I have is yours, Kundalini because the tune that it sings tell the tale you spun in the woods. To answer your question, I believe, there isn’t an actual way. See, it is always opposite. You give out of fear of being harmed but end up being harmed anyway. You do not fight to protect yourself and end up being beaten anyway. You give to gain merit and end up losing anyway. You do not strike back or use violence to not have to endure violence but end up having to endure the violence of violence anyway. You are afraid of strength and being a coward at the same time. This is the nature of obedience or conformity and the nature of disobedience and rebellion are the same. I hope you know what has been said about the horns of a rabbit or the reflection of the moon on the lake. That the reflection is not real and the moon is real.”

Then, Amrita Tsering speaks; Let me tell you about the former life of KingLangDharma. “In KingLangDharma’s former life he is an Ox.”

Cuckoo lands beside Dagdenma and Rabselma. Cuckoo sought to help Wayfarer but it is too late.


9 Ras/Nectars:

  • Shrungara (शृङ्गार) : Love
  • Haasya (हास्य) : Joy/Humour/Laughter
  • Adbhuta (अद्भुत): Wonder
  • Shanta (शांत) : Calmness
  • Raudra (रौद्र): Anger
  • Karuna (करुणा) : Empathy
  • Vira (वीर) : Courage
  • Bhayanaka (भयानक): Fright
  • Bibhatsa (बीभत्स): Detesting

Create your website with WordPress.com
Get started