Category: Buddhist

Snow Tiger – Bhutan – Vajrayana – Dream 16-11-2025

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Here is last night’s dream again out of the blue.

The dream starts in a front garden of a UK house on a standard modern housing estate. It is snowing and I am standing with my Snow Tiger. He is wearing armour like Iorek Byrnison the polar bear in “The Golden Compass” the tiger and I are one and the same. He is a White Tiger. I say that I am the Snow Tiger and I have been sent by Hermes. We are enjoying the silence of the night as the snow falls.

The scene changes and I can see the ex-wife with Manoj and Chris sat chatting around a table in a brightly lit modern house. They are oblivious and do not understand the situation in any way. They are being silly. I go into the room and they carry on regardless. The ex-wife belittles me verbally. In a single movement I grab her by the shoulders and throw her off her chair and away from the table. This stuns them all into silence. She understands that I could have completely broken her and them all. There is no malice on my part.

The scene changes and I am lying in bed. The ex-wife tries to sneak into bed with me and I push her rather forcefully out. She goes to tell my {dead} mother and father what I have done. They say in an attempt to manipulate me that I should not push them away. If I leave them I can not comeback. I am not touched by their threat. I say that I am the Snow Tiger and that my domain, my range is in Bhutan. In the mountains. That is where I live / am. They need to understand the difference between the Snow Tiger and how they think I am. I stand tall on my hind legs and then rest back to four. I too have some form of armour on.

The scene changes and I am in some grand building which is dimly lit. It has the feel of a temple or Dzong. We are in a fairly vast atrium. The colours are dark red, magenta and there are “tapestries” adorning the walls. There is incense and there are people in robes. On one wall there is a vast tapestry which has dark thangka colours and in it a young Russel Crowe sat centrally with a long flowing cape or blanket, velvet. Behind him the scene is crowded with many figures some meditating. Towards a tree is a Tiger on back legs sharpening claws. It is normal coloured. I move towards tapestry and become the Tiger to the tree. The moment I become the Tiger the thangka starts to animate. I drop down to all fours and the become a man again. I am wearing monastic robes.

I walk in the scene through some wide “castle” gates along an unpaved road to the gates of an impressive monastery. The gates are several times taller than me and hewn out of a very dark wood. They smell distinctly of ages. The doors have iron rings to open. I open the doors and step inside. There are two men there one wearing a vaguely triangular skin fur hat with an animal skin coat and another more expensively dressed. They have been exposed to the sun and weather. They are military. The more expensive one says that they want to check if I am true. I go to offer my hand and the rougher one breaks his staff into some kind of two headed martial arts weapon. The other one has some kind of flail attached to a chain / string. I know this to be deep tantra Vajrayana. They start to chase me.

Out of my pocket I pull a small decorated golden orb slightly smaller than my fist. I hold it up and out of it comes a stream of light azure blue spheres which head off in the direction of my assailants. The spheres swarm them without harming. The spheres fly around them. I call them back and they “plunk” back into the golden orb. The two assailants are satisfied. I understand that the test was “ago”. I have passed.

We are now in some unspecified European country. We are searching for a missing woman. We have her address in a city. But finding a parking spot anywhere near is a nightmare. We park some distance off and head off on foot. I see her leaving her apartment with a white near transparent headscarf on. I catch her up and holding her arm lightly tell her she has no need to be afraid. She has been in hiding. We go inside a light building and I say that she can relax. She takes off her headscarf and I can see that she is in fact a young man. He has adopted this disguise so as to hide himself and keep safe.  I ask if that feels better. It does.

The scene changes to some kind of school / dharma centre. There are a number of children playing there and they are under supervision. There is a teaching hierarchy and embedded method. I arrive with a couple of people and go through to look at the day book which records what happens. It is clear that I am there to teach more than just the children. I sit in the “staff room” and add a few elements to the book, specifically my dream about the Snow Tiger. A woman teases me that I will need to use shorthand and not full text. The centre is up in the mountains and has a great view over the valley below. I open up the blinds some more to look out. They are all wondering what it is that I will do.

I am joined by a tall woman with long blonde hair. She has a faint American accent and is heavily pregnant. I ask her how long she has got left. Not long. I say that she could have it on the 30th of August and have the same birthday as me. That way the kid will always be a bank holiday baby. She asks what it is that I am interested in. I say that I have an idea around Naropa and that I am well placed to speak on Naropa. In my orb are some things related. For some reason I have a distinct sense of familiarity with the woman. The young man from before will be joining us as some kind of understudy to me.

The dream ends and I think, “wow, that was a whopper!”

The Bodhisattva’s Renunciation

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IT was night. The prince found no rest on his soft pillow; he arose and went out into the garden. “Alas!” he cried “all the world is full of darkness and ignorance; there is no one who knows how to cure the ills of existence.” And he groaned with pain.

Siddhattha sat down beneath the great jambu-tree and gave himself to thought, pondering on life and death and the evils of decay. Concentrating his mind he became free from confusion. All low desires vanished from his heart and perfect tranquility came over him.

In this state of ecstasy he saw with his mental eye all the misery and sorrow of the world; he saw the pains of pleasure and the inevitable certainty of death that hovers over every being; yet men are not awakened to the truth. And a deep compassion seized his heart.

While the prince was pondering on the problem of evil, he beheld with his mind’s eye under the jambu tree a lofty figure endowed with majesty, calm and dignified. “Whence comest thou, and who mayst thou be asked the prince.

In reply the vision said: “I am a samana. Troubled at the thought of old age, disease, and death I have left my home to seek the path of salvation. All things hasten to decay; only the truth abideth forever. Everything changes, and there is no permanency; yet the words of the Buddhas are immutable. I long for the happiness that does not decay; the treasure that will never perish; the life that knows of no beginning and no end. Therefore, I have destroyed all worldly thought. I have retired into an unfrequented dell to live in solitude; and, begging for food, I devote myself to the one thing needful.

Siddhattha asked: “Can peace be gained in this world of unrest? I am struck with the emptiness of pleasure and have become disgusted with lust. All oppresses me, and existence itself seems intolerable.”

The samana replied: “Where heat is, there is also a possibility of cold; creatures subject to pain possess the faculty of pleasure; the origin of evil indicates that good can be developed. For these things are correlatives. Thus where there is much suffering, there will be much bliss, if thou but open thine eyes to behold it. Just as a man who has fallen into a heap of filth ought to seek the great pond of water covered with lotuses, which is near by: even so seek thou for the great deathless lake of Nirvana to wash off the defilement of wrong. If the lake is not sought, it is not the fault of the lake. Even so when there is a blessed road leading the man held fast by wrong to the salvation of Nirvana, if the road is not walked upon, it is not the fault of the road, but of the person. And when a man who is oppressed with sickness, there being a physician who can heal him, does not avail himself of the physician’s help, that is not the fault of the physician. Even so when a man oppressed by the malady of wrong-doing does not seek the spiritual guide of enlightenment, that is no fault of the evil-destroying guide.”

The prince listened to the noble words of his visitor and said: “Thou bringest good tidings, for now I know that my purpose will be accomplished. My father advises me to enjoy life and to undertake worldly duties, such as will bring honor to me and to our house. He tells me that I am too young still, that my pulse beats too full to lead a religious life.”

The venerable figure shook his head and replied: “Thou shouldst know that for seeking a religious life no time can be inopportune.”

A thrill of joy passed through Siddhattha’s heart. “Now is the time to seek religion,” he said; “now is the time to sever all ties that would prevent me from attaining perfect enlightenment; now is the time to wander into homelessness and, leading a mendicant’s life, to find the path of deliverance.”

The celestial messenger heard the resolution of Siddhattha with approval. “Now, indeed he added, is the time to seek religion. Go, Siddhattha, and accomplish thy purpose. For thou art Bodhisatta, the Buddha-elect; thou art destined to enlighten the world. Thou art the Tathagata, the great master, for thou wilt fulfill all righteousness and be Dharmaraja, the king of truth. Thou art Bhagavat, the Blessed One, for thou art called upon to become the savior and redeemer of the world. Fulfill thou the perfection of truth. Though the thunderbolt descend upon thy head, yield thou never to the allurements that beguile men from the path of truth. As the sun at all seasons pursues his own course, nor ever goes on another, even so if thou forsake not the straight path of righteousness, thou shalt become a Buddha. Persevere in thy quest and thou shalt find what thou seekest. Pursue thy aim unswervingly and thou shalt gain the prize. Struggle earnestly and thou shalt conquer. The benediction of all deities, of all saints of all that seek light is upon thee, and heavenly wisdom guides thy steps. Thou shalt be the Buddha, our Master, and our Lord; thou shalt enlighten the world and save mankind from perdition.

Having thus spoken, the vision vanished, and Siddhattha’s heart was filled with peace. He said to himself: “I have awakened to the truth and I am resolved to accomplish my purpose. I will sever all the ties that bind me to the world, and I will go out from my home to seek the way of salvation. The Buddhas are beings whose words cannot fail: there is no departure from truth in their speech. For as the fall of a stone thrown into the air, as the death of a mortal, as the sunrise at dawn, as the lion’s roar when he leaves his lair, as the delivery of a woman with child, as all these things are sure and certain-even so the word of the Buddhas is sure and cannot fail. Verily I shall become a Buddha.”

The prince returned to the bedroom of his wife to take a last farewell glance at those whom he dearly loved above all the treasures of the earth. He longed to take the infant once more into his arms and kiss him with a parting kiss. But the child lay in the arms of his mother, and the prince could not lift him without awakening both. There Siddhattha stood gazing at his beautiful wife and his beloved son, and his heart grieved. The pain of parting overcame him powerfully. Although his mind was determined, so that nothing, be it good or evil, could shake his resolution, the tears flowed freely from his eyes, and it was beyond his power to check their stream. But the prince tore himself away with a manly heart, suppressing his feelings but not extinguishing his memory.

The Bodhisattva mounted his noble steed Kanthaka, and when he left the palace, Mara stood in the gate and stopped him: “Depart not, O my Lord,” exclaimed Mara. “In seven days from now the wheel of empire will appear, and will make thee sovereign over the four continents and the two thousand adjacent islands. Therefore, stay, my Lord.”

The Bodhisattva replied: “Well do I know that the wheel of empire will appear to me; but it is not sovereignty that I desire. I will become a Buddha and make all the world shout for joy.”

Thus Siddhattha, the prince, renounced power and worldly pleasures, gave up his kingdom, severed all ties, and went into homelessness. He rode out into the silent night, accompanied only by his faithful charioteer Channa. Darkness lay upon the earth, but the stars shone brightly in the heavens.

Excerpted from:

BUDDHA, THE GOSPEL

By Paul Carus

Chicago, The Open Court Publishing Company,

[1894]

At Sacred Texts

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Groups Souls – Dalai Lama – Cloying Awareness – Exquisite Sculpture – Dream 01-11-2025

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Here are last night’s dreaming snippets. Sometimes when I need a “cheer me up” the dreaming provides.

The dream opens at a sea-side town-village. It is like Tenby or Tobermory with pastel coloured brightly painted houses.

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I am with my group of souls or beings. The place could also be Denmark or Scandinavia. It is impeccably tidy and ordered. The light is light and bright without blinding. We are young in age, children and dressed in colourful togas. We often incarnate together en masse. We have known each other for aeons. This is the group to which I belong. We are beings made out of light each of their own colour witnessed by toga and not skin. There is a sense of primordial innocence to us. We are going in and out of each other’s houses enjoying the fluffy clouds which surround us.

I awake for a loo break a little after 4 AM.

As I drift off I have a strong mental image of H.H. Dalai Lama who fills the entire perceptual field. I sense he is deep in contemplation and sit there in that state with him silently for a length of time about 15 earth minutes. It seems much longer. We are happy and serene in contemplation together. A part of that visual remains as I type now.

I fade out and into sleep.

Sat at a pavement café in central London is a man of roughly my own age whom I had acquaintance of. He has bought me a glass of Coke with ice lemon and a straw. He is sat at a table there. He gestures for me to sit down with him. I cannot. I say that I have nothing personally to resolve with him, nothing to solve. I cannot be near his cloying preserving awareness. It is heavy and seeks to enfold and keep things the same. His awareness is like a cloying quagmire, it is old, ancient, dark and borderline evil. He gestures for me to sit again. I walk past. I have nothing to solve.

I walk off into a part of London I do not recognize. It is early morning, a little after dawn and the restaurateurs and bar owners are clearing up and setting up. It is warm maybe summer. The doors are open. I walk into one pub and put the Coke down on the bar counter. The owner is polishing the bar and tables and is happy to take the Coke. I admire the stained glass windows and period doors. I walk through into the next door pub which he also owns and out of the door back into the street.

I now come upon an Italian style restaurant which has a large ornate orangery-greenhouse attached. The manageress is there in her black and whites with a low apron on. She is organising tables in the orangery. The windows of the building are leaded in, like cathedral windows. The clear uncoloured glass is warped by the flow of age. The lead is painted crimson red. The overall effect is magnificent with interesting patterns of light refracted on the floor. I say to her that the light is truly wonderful. She concurs. She has a clipped English upper class accent. She say that it a pity that “he” the owner keeps rejigging the tables  because she likes the feel of Sicilian palace which it currently has. There are plentiful succulent plants. She is chuffed that I like “her” orangery so very much. It is her labour of love which she does not need to do. She suggests that I should visit the garden out back.

I follow her advice and enter a light walled garden with water features and wall alcoves with plants. In the centre is an exquisite sculpture / water feature. She says that it is OK for me and me alone to climb it. The stairway to the feature is made out of carved open books. The books are carved out of what looks like pewter, there is relief of binding and pages. They are joined together by a single metal rod/rail. Each book is by way of a step. In some the page writing is etched in relief. They are a testament to learning and library. The languages of the books are diverse. The staircase mounts a large globe of the Earth which has all the continents and oceans cut to scale. The globe is several times my size. I climb the “ladder”. Out of the North Pole a drinking fountain flows. Its flow is lightly pulsing and the water trickles downs wetting every side of the world. The water is collected in a fish pond in which the globe sits. The ladder passes over the pond. In the pond are ornamental koi carp. The manageress encourages me up and to taste the water. I do and the water is cool and refreshing nectar like in quality. Some of it runs down onto my white linen shirt. The morning light illuminates the garden and orangery.

The dream ends.

Bodhisattva

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This from Britannica on line.

Click here

bodhisattva, in Buddhism, one who seeks awakening (bodhi)—hence, an individual on the path to becoming a buddha.

Pali: bodhisatta (“one whose goal is awakening”)

In early Indian Buddhism and in some later traditions—including Theravada, at present the major form of Buddhism in Sri Lanka and other parts of Southeast Asia—the term bodhisattva was used primarily to refer to the Buddha Shakyamuni (as Gautama Siddhartha is known) in his former lives. The stories of his lives, the Jatakas, portray the efforts of the bodhisattva to cultivate the qualities, including morality, self-sacrifice, and wisdom, which will define him as a buddha. Later, and especially in the Mahayana tradition—the major form of Buddhism in Tibet, China, Korea, and Japan—it was thought that anyone who made the aspiration to awakening (bodhicittotpada)—vowing, often in a communal ritual context, to become a buddha—is therefore a bodhisattva. According to Mahayana teachings, throughout the history of the universe, which had no beginning, many have committed themselves to becoming buddhas. As a result, the universe is filled with a broad range of potential buddhas, from those just setting out on the path of buddhahood to those who have spent lifetimes in training and have thereby acquired supernatural powers. These “celestial” bodhisattvas are functionally equivalent to buddhas in their wisdom, compassion, and powers: their compassion motivates them to assist ordinary beings, their wisdom informs them how best to do so, and their accumulated powers enable them to act in miraculous ways.

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Avalokiteshvara

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Bodhisattvas are common figures in Buddhist literature and art. A striking theme in popular literature is that of the concealed greatness of the bodhisattvas. In numerous stories ordinary or even distinctly humble individuals are revealed to be great bodhisattvas who have assumed common forms to save others. The lesson of these tales is that, because one can never distinguish between paupers and divinities, one must treat all others as the latter. In popular folklore bodhisattvas appear as something like saviour deities, a role they acquired both through the evolution of earlier ideas and through fusion with already existing local gods.

Buddhism: Celestial buddhas and bodhisattvas

A particularly important mythology in East Asia is that of Dharmakara. According to the Pure Land Sutra, Dharmakara was a bodhisattva whose vows were realized when he became the Buddha Amitabha. Pan-Buddhist bodhisattvas include Maitreya, who will succeed Shakyamuni as the next buddha in this world, and Avalokiteshvara, known in Tibet as Spyan ras gzigs (Chenrezi), in China as Guanyin (Kuan-yin), and in Japan as Kannon. Although all bodhisattvas act compassionately, Avalokiteshvara is considered the embodiment of the abstract principle of compassion. Bodhisattvas of more localized importance include Tārā in Tibet and Jizō in Japan.

Waking Dream – French GP – UK Charity Dream 18-10-2025 – Bodhicaryāvatāra

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Here is the dreaming sequence had yesterday and overnight. The purpose of this current visit is to ascertain if a move back to the UK feels right and/or is otherwise on the cards. The previous few dreams have not been auspicious in this context.

Yesterday we were driving back along a valley and “no through road” “road ahead closed” signs became apparent with no further information. It is the only “A” road route. The signage for diversion was late and the following signage poor, to understate. It was done in a shoddy manner. This contributed to us getting lost in a hive of tiny single track country roads.

During the night around 1 AM the fire alarm in the bedroom started bleeping on a regular basis. I opened a window to allow air circulation. At home this often corrects. The bleeping continued. So stark bollock naked I climbed with my spastic body on a chair to investigate. The detector was stuck to the ceiling with dual sided sticky tape and two screws which had not been rawl plugged into the ceiling. The detector came away in my hands. I went to the bathroom the both of us wide awake and light on. I unplugged the battery and the bleeping stopped. The workmanship was quick-fix shoddy rushed.

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A little later around 4:30 AM. Dreaming I find myself in the upstairs room of a village / town centre region in France. On the square outside I can see a church spire. The village square is cobbled. I do not know this village. In the waiting room next to the secretary a patient is waiting.  He is a man a little younger than me dressed in maroon cords and with a sleeveless puffer jacket. He has unruly curly hair around the circumference of male patterned baldness. He greets me in French with a great deal of warmth. He is a local big cheese. I have taken over as the village doctor, the village general practitioner. {GP}

I usher him into the office, and we discuss what ails him. He is after some more codeine for the pain in his knees. I know that the previous GP had been in the habit of dishing out drugs like sweeties. I ask him to get on the table for an examination. I flex and check his knees. Whilst I can hear some arthritic crunching the mobility is good. I say that we need to wean him of the opiates. He disagrees. I ask him if he remembers having a proper easy bowel movement. No. I say that this time I will prescribe him some codeine but the next time I will reduce the dosage. I open his cardboard covered dossier and look through we discuss in a mixture of French and English his posting to French Indochina and his time in the foreign legion.

Back in the waiting room / secretarial area the room is filling up with people to see the new GP. They are not all ill. It has a social function. The secretary gives me a glass of red wine, and the next patient comes with me for consultation. She too is a local big wig. She sits in my office and asks how much wine I drink. One glass a day I reply. I know in the dream that I do not drink at all. I am saying this because the wine was by way of a welcome. She then thanks me for taking up the position as GP for the village.

The scene changes and I am in a modern squashed in English new build two-bedroom house on the upstairs carpeted landing. A letter comes through the letterbox and lands on the doormat. It is a letter from a solicitor. I open the letter, and it is stating that I have inherited the chairman ship of an unspecified charity in Lerwick. I should travel there to take up post.

I make my way to a ferry port and get on a boat to cross to the islands. First, I have to descend in a lift to the disembarkation point. I get on the boat, and it is very low tide. Out of the window and in the caldera of a fountain which is where the boat is waiting, I can see large eels, ling and conger eels. They are congregating around the central fountain. There is no water. In my mind I note that I could come back here and throw a line should I wish to catch these eels / fish. Though I am unsure that I would wish so to do or why.

On board the boat is a member of the charity committee. He is advising me that there is a power struggle at the charity and as a non-islander there is both a chance that I could sort it out or a chance that I could further precipitate conflict. I am not overly keen on finding out which.

As I start to come to, I am reminded of two phrases, “perfidious Albion” and “may I be the doctor and the nurse”. The latter of which stems from Śāntideva’s so-called bodhisattva vows.

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With my palms clasped at my heart,
I urge all buddhas longing for nirvāṇa:
Do not leave us blind and all alone,
But remain with us for countless ages!

Through whatever virtue I have gained
By all these actions now performed,
May the pain of every living being
Be cleared away entirely, never to return.

For all the beings ailing in the world,
Until their sickness has been healed,
May I become the doctor and the cure,
And may I nurse them back to health.

Bodhicaryāvatāra: An Introduction to the Bodhisattva’s Way of Life

by Śāntideva

Unacceptable Hypotheses

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How we view and to an extent assimilate our notion of world is underpinned by a number of hypotheses which we may deem fact or gospel. Counter hypotheses are therefore cognitively unacceptable. This is because they can literally change our world and view thereof. Different hypotheses can upset the mundane power balance. And we cannot allow that can we.

For a long time, according to history, mankind imagined a flat Earth with earth at the centre of all things heavenly. Others suggested a heliocentric solar system and a quasi-spherical planet. Such views were considered heretic and punishable. For a long time the hypotheses of heliocentricity and orb-like planet were totally unacceptable especially to those in power, in the church. The infallibility of a human pope kept bums on seat and pennies on the collection plate. The infallibility of the pope was deemed factual and not hypothetical. It was the sort of “fact” that was enforced at the end of a blade or a noose.

Human history is littered with old hypotheses which have been used as the reason for slaughter. Hypotheses can be used to justify blood and murder.

The implications of a spherical globe are significantly different from a flat “2d” world. There is no edge off of which to sail. Without a round planet we would not have satellite TV nor surveillance satellites. A flat earth would be bad for NSA and CIA. The hypothesis of a quasi-spherical planet is game-changing in its implications.

An example of a hypothesis which is unacceptable to some is that Jesus was and is the long promised biblical messiah, the saviour. A significant population in the world find such a hypothesis unacceptable. No rabbi could accept this hypothesis and others see him more as a significant prophet. Were a rabbi to accept such a hypothesis it would radically change the assimilation of world and the recounting and recollection of history. You can argue that there is a vested interest not to accept such a hypothesis.

Some hypothesis cannot therefore be accepted because the implication of accepting them is too vast, it changes far too much.

Scientific causality and locality was a notion of Newtonian mechanics. Quantum entanglement kind of fucked with this idea and people like Einstein found this a swede masher and difficult to accept. Nowadays there is a burgeoning quantum aspect to science, business and technology.  

One could argue that there is precedent for old, dated hypotheses giving way to newer more widely applicable ones. Things of significant implication always face resistance and slow uptake.

I like the idea of a how a change in hypothesis can fundamentally and significantly alter how a world is and has been assimilated. A benign example of this is when adopted children find out they have been adopted and search out the backstory. The world is turned upside down for a while, perhaps permanently. Modern DNA testing has scuppered many a dubious narrative about parenthood. The hypothesis that Bob was dad to Alice was incorrect, it was Sergei in reality.

A while back somebody insisted that I was a so-called Man of Action and for many years dozens of people interacted with me on the basis of that hypothesis. It underpinned their assimilation of our interaction. It was a hypothesis which may not have been well founded. People might struggle to re-assimilate the world and the nature of interaction given an alternate notion.

Hypothesis can be a close relative of assumption. The working assumption here in France is that I am “anglais”. It is the first “hypothesis”. It is pretty easy to change intellectual understanding of this but still people behave towards me as if I have the same orientation as an English. Although the hypothesis has changed its latent implementation remains.

Based on various visions and dreams I have had one can draw up at least two different hypothetical explanations. These might be radically different in implication both locally for me and more globally.

The simplest explanation is that the nocturnal dreams and waking visons are a form of hallucinatory psychosis. I am off  my trolley and provided that I don’t cause any discomfort / break laws there is no need to have me locked up in a psychiatric unit. I am not a threat to anyone and by and large understand my day to day reality such a taxes and medical appointments. Although socially isolated I am not dangerous to myself or others. This is a facile hypothesis with only a very local implication. It does not impinge outside of our immediate geo-location.

Another interpretation is that some of the dreams are to do with previous incarnations of mine. If we accept this as a hypothesis then we can assimilate an explanatory narrative which has me having several Buddhist flavoured lives etc. As this stands it  has no wide implication. It is the sort of thing someone well into their cups might claim down the local boozer. No drama. Just another hippy-trippy fruitcake believing something which cannot be proved nor directly unequivocally disproved. Disproof is implied from lack of proof. If however this points at a tulku incarnation of a high lama, this has wide implication in at least one context. Some would struggle to accept this as a hypothesis specifically because of the way they see me and have behaved towards me. It would need a rewrite of life narrative.

This points at an obvious. Hypothesis can not ever be completely separated from context; they are nearly always highly context specific.

In 2009 I had a “conversation” early one morning walking around a wood near Tring. In that I was told that I was a very close disciple of Buddha, Siddartha. Implied that I had been a contemporary of him and spent time with him. The default hypothesis of psychotic hallucination or schizophrenic voice hearing explains this easily.

To accept the “conversation” as factual or hypothetically correct would be a push for some, particularly those who have made my acquaintance.

In 2011 I had a dream which pointed at Bakula one of Buddha’s closet disciples, a scholar who came late to the path according to text. He is named as arhat in scripture and hagiography has him as an enlightened being. I am less convinced that enlightenment of a disciple happens in a single lifetime just from hanging out with the Siddhartha dude. In certain circumstances he is revered as a kind of Buddhist “saint”. Prior to the dream I had no conscious memory of having heard the name Bakula.

The facile invocation of grandiose psychotic dreaming is easily made. Maybe I want to be important subconsciously and made up a story to make me significant.

For me to accept it as hypothetically possible is not tricky. For others it may be harder. For example what does one do with that? How does one treat a reincarnated person who actually met and hung with Siddartha? What is the precedent? What is the protocol?

Quickly such a hypothesis becomes cognitively unacceptable. It cannot be proven true and it would take more evidence than Mulder and Scully could ever furnish for it to be believed, no matter how much we may want to believe. I’ll suggest that there may be many hypotheses which describe an aspect of reality which are totally unacceptable. These hypotheses may be before their time. In time they may become less unacceptable until such time as people are ready to believe them.

Careful if you believe, you might fall off the edge of your world…

Buddhist Child – US Report – French Doctor – Cittaviveka Dream Sequence 18-09-2025

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Here is last night’s dream sequence. I went to bed with a fairly decent head cold.

The dream starts viewing the outside of a Buddhist monastery in the bright morning sunlight. It is in the mountains. The walls of the monastery are a dark pastel puce colour. The finish on the wall is fairly rustic. There is an earthenware tiled roof with curved “oriental” beams protruding. It is Tibetan in style though I sense the word Mongol too. Stood there in the sunlight is a small Sino-Tibetan male child of around ten years age. He has mildly slanty oriental eyes and jet black hair. His eyes are dark. He is wearing monastic maroon robes and a winter “yak?” fur coat. His cheeks are ruddy from the cold. His face is neural of expression though I can sense a little mischief. We “know” each other. Well.

He is somehow ar-chay and sook-ray or sack-ray. The mind assembles the letters Aceh and sacré from the phonetics. Though the words, the sounds, are not English.

Either way I know him to be somehow holy and important. He is to be given to me for protection and education. In some way I am to assimilate him. I see him wearing a “boxy” hat which I understand to be like a crown. It is deep maroon. {On searching the internet the form is the same shape as a Tibetan ceremonial crown.} He is important and somehow also now a part of me.

The scene changes and I see a report. It is an A4 report bound with a cream cardboard cover. The cardboard has a slight sheen to it. To the left the report is bound with a navy-blue almost black spiral plastic binder. It is a little under a centimetre thick. Into the front of the report is cut a “window” which allows the title of the report to be viewed though the cover. I can see a two winged eagle above the subject line of the report. The eagle is in bright colour and I know that this is an official US government document. {On searching the logo is very similar to the official seal of the United States.} I know this to be some kind of intelligence or security briefing. The subject matter is me. There are at least half a dozen of these reports to be shared for discussion purposes. They are being shared with the British.

 The scene changes and I am in a high specification posh doctor surgery in France. I am talking with a tall blonde doctor who is in grey medical scrubs. Her hair is permed and curly and she speaks English with a faint French accent. She is examining me. She asks me if I can still emit energy from my hands and I say that from time to time, yes I can. She asks me if I will wash her hands for her. We go to a sink in the corner of the room which is a  bit cluttered. I clear the stuff away. She takes off her examination gloves. Using my elbow I turn on the elbow-tap. I place a very fluffy expensive white towel on the edge of the sink. I proceed to wash her hands with meticulous care, finger by finger. Which she seems to enjoy. We do this in silence. When I have finished I pat her hands dry. We both know that I am offering her a blessing of the highest order.

 We go over to her desk and she asks me to demonstrate palm to palm transfer of energy. Which I do. She then says that I must understand that the people around where I live in France will not understand me. They will have no notion of a person like me, implicit Rinpoche, is like nor what that means. I say that I already know this and have not in any way judged them. She thanks me and I her.

The scene now changes and I am in a large red brick house which has the feel of a large English village vicarage. I am a guest. The woman of the house is younger than me and the family are well to do. She is a member of the Sangha and has agreed to put me and the wife up. We are near Cittaviveka monastery in Midhurst.

I wake up early and go into the village. I need to get some electronic equipment to help follow a clue I have seen on the internet. I get some cable and some RF connectors to cramp on. The guy in the shop is sceptical that I can do this. I tell him I used to be a scientist. I get some other supplies. Across the road is another electronics shop. I go in but it has changed into a coffee shop.

I go back to the house and let myself in. I turn on the TV and connect an electronic box. I start to play an internet video which I decode via the box onto another screen. The video starts with Anthony talking about his new-found Buddhism. The decoder changes his image into flowing river going over a weir. I know this to be England. The weir is magnificent and I know that there will be barbel fish under the lip of the weir. I see the image of a young man whom I know is like me and whom I will meet.

The woman of the house comes downstairs she is very excited that I have made myself at home and offers us breakfast. Later in the day there is a meeting at Cittaviveka which has been convened specially for me, away from the city and the bright lights. Far from the press.

The dream ends and I think wow that was well and truly out of the blue. For some reason I have a visual image of Kate and William.