Tag: Rinpoche

Buddhism – Rinpoche – Dream 22-12-2025

~ quantumdreamer ~ Leave a comment

Here is this morning’s dream had after 6 AM this morning. It is out of the blue considering what I have been exploring in terms of old French manuscripts.

The dream opens in the front room – sitting room in a large home in the English home counties. The wife and I are visiting a young woman and her family. She is a younger version of Dupinder from Aussie MasterChef. In the dream context she is an ex-student of mine and early twenties. She has a nice posh English accent with only the faintest hint of Indian accent. We are there with her sister and mother and father. They are middle-upper class and moderately wealthy. They are highly educated. I say that people like her family have added a great deal to UK culture and life. Their springer spaniel dog comes in and they are worried that the dog will bite or snap at me. This is its usual behaviour with strangers. It comes over to me and I offer it my right hand in a loose fist to sniff. It is very suspicious and growls slightly. I re-offer my hand and emanate warmth along it. The dog sniffs it and then sits to lick my hand. It lets me stroke it and then lies down in front of me, close, calm and happy.

I notice some Buddhist texts on the table and small statuette of Buddha. I comment to “Dupinder” that I did not know she was Buddhist.  She says that yes they have been going to the local temple/centre on a regular basis. Her parents have been life long and as of late she and her sister have taken to it too. I ask what denomination. She says that they are Theravada and no fuss Buddhism. I explain to her that I have more than a passing interest. She boots up her lap top and shows me pictures of her centre. It is housed in a wider building run by Tibetan Buddhists as a cross denominational dharma centre. On the outside of the building I can see Tibetan writing and roman scripts. The building has been purchased using the wealth of the Tibetan Buddhist “church” in exile. I ask who oversees the project and she says that Rinpoche does. I inquire further and she says that Rinpoche, a supposed Tulku, is titular head of the dharma centre but others run it day to day. The centre is in a town just outside the north of the M25.

At this point her father interjects. He asks me if I am a Rinpoche too. He has had a sudden intuition that I am. Caught slightly off-guard I say that yes it is more than possible that I am a Rinpoche, a reincarnated lama too. He says that he suspected this from the moment he first set eyes on me and from the way his daughter has spoken of me. He says that he thinks that I should go to the dharma centre to see if I am recognised. I say that I don’t think that it works like that. Me tipping up in such a manner would not go down well. For some reason he is very happy and he invites us all down into the big conservatory to have a light vegetarian snack / dinner. There are metallic thali plates with curries in little bowls, rice and breads.

The dream ends.

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.

Monk’s Robes – Toilets – Seminar Dream 09-05-2025

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Here is this morning’s dream.

The dream starts in my chambers. They are wooden panelled and there is not a great deal of light. It is not long after dawn and I am getting dressed in my monk’s robes. I am being helped by my assistant, a young relatively novice monk. He is fussing over me. The robes which I am putting on are of Himalayan-Tibetan colour with a yellowish undervest. I am putting them on left-handed in that it is my left shoulder which is relatively bare. I am left-handed. I sit on a chair and the young monk helps me to put on some grey part woollen socks to go with my open toed synthetic walking sandals. He helps me stand up because I am very stiff and slow moving in the morning.

We go to the communal wash facilities in which there are showers and toilets. I use the toilet and come back to the line of washbasins in front of a mirror to wash my face and clean my teeth. Dzongsar Jamyang Khyentse Rinpoche is there as a younger man maybe around forty years of age. He is smiling. He notes how the novice and I play fight a little. He jokes that he has seen quite enough of our kung fu and that we should be serious. I say that it is not a good idea to always be so dour. Something which all of us find hysterically funny.

Today I am going to give a seminar at a London university. As I approach the lecture halls / seminar block I come upon an open office scenario with cubicles for side offices. Throughout the office, on slightly raised pedestals, are isolated “Armitage Shanks” style WC toilets without cisterns. They are antique with wooden seats and lids. Several of my erstwhile colleagues from decades ago are in the office. They do not seem to notice the more than half a dozen toilets. They are fixtures. I go into one of the side offices and someone is sat upon the “throne” mid dump. I apologise and back out.

I move down the corridor and into the seminar rooms / lecture theatre. There are more Buddhist monks with me now one of whom is quite senior and bespectacled. I go into the seminar room and pick up an overhead projector which I take to the lecture desk at the front. I comment than in addition to computer slides I sometimes like to scribble.

The senior monk stands up and says that it is important not to try to take notes as handouts will be given. He says that it is particularly important to note whatever it is that Rinpoche writes down by hand. I am holding a marker pen in my left hand as he speaks. The monk says that Rinpoche’s annotations are key-like and important.

A young female member of the audience who knew me from before as a senior tutor asks me why I am wearing robes. I say that I have not yet been fully ordained and that these are by way of an experiment to see how people respond to me during the course of this three days long seminar. I say that tomorrow I might wear a business suit or sports gear.

I say to her that ordination is a bit like semantics. I am very aligned with Buddhist thinking and don’t really need a “certificate”. I say the difference between vegetarianism and a plant-based diet is also semantic. If you eat a fully plant-based diet as a vegan you are already a vegetarian and don’t need to prove your veggie status. Whereas some veggies are insistent about the virtue of their diet, a true vegan just does. Deeds are more important than words.

The dream ends.

Past Life CVs or Resumés

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As a part of application for jobs it is not uncommon to be asked to provide a curriculum vitae (CV) or resumé. Often one is asked for references of referees. The offer of job is therefore based on something one writes oneself and what some other geezers say about you. If I understand it correctly it is not uncommon {these days} to do a social media trawl on an applicant and get them to sign some corporate social media usage contract if the application is successful. If people want to work, they must not express any controversial opinion or behaviour in public, there is a kind of thought police. PR concerns may be more important than ability to do the tasks required, adequately or well. The world is an edgy place with PR driven cancel culture.

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In this context I can say that my current incarnation is as a retired person specialising in gardening and DIY. The only person on earth who could write me a reference which is less than five years old is the wife. I have not been employed by a company or institution for nearly twenty years, so there is nobody who could write me, with any honesty, a reference less than ~ two decades old. The logic of this is that I am not qualified for any job which requires a current written or oral reference.

I could say that in a prior incarnation I was a university lecturer. The phlebotomist yesterday asked me why I needed a Ph.D. in chemistry and I said that a long time ago in a land far away I once taught at a university in London.

It is very much like a prior incarnation, an entirely different and pressured existence in a place with a high human density per cubic metre, a prior life. A different world entirely. I said to her, “Londres, c’est fou!”

Why do CVs not extend to prior incarnations?

Few actually check in detail what is claimed in CVs for even the current life. Though no doubt there will be CV fraud and certainly exaggeration. People are encouraged to big up the CV and add a hype polish. It may be interesting to do a statistical analysis of distortion in CVs submitted.

As far as I know only one culture is interested in past-life CVs, prior incarnations and that is the Tibeto-Bhutanese-Nepalese one, which extends by exile into India. Reincarnated Rinpoche Lamas, Tulkus, have travelled to and taught in the west. In that context a great deal of respect is offered to these beings and they get the throne of a lamasery or even to lead a country based upon their rebirth CV which may extend back more than ten incarnations.

How would you behave if you met a Rinpoche tulku lama? Would that differ to the criticism in your head about hocus pocus? Would you go through the motions or refuse to go along with charade?

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People who may not believe in reincarnation might offer respect to a high tulku lama if they meet in a certain cultural context. How they might behave in a pub or coffee shop could be a different matter. Kudos is of course culture specific, yet there is some transferability. An anointed Nobel prizewinning scientist has kudos in Academica and more widely, they have the stardust of deity attached. There are even questions about them on University Challenge!! This ranks them with Tintoretto and Da Vinci.

A CV is meant to be a witness of experience and kudos harvested. If you have been to a famous institution {not asylum} you get CV brownie points. A mere whisper of Harvard sprinkles some magic dust of assumed elite braininess and knowledge. You could have been shit, but the name-kudos camouflages this.

It is very difficult to check the truth of many CV claims. Employers tend not to keep aged records. I could make factual claims {according to my recollections} about where I was employed. But to get supportive records from human resources there may not be facile. I could, knowing this, make some shit up. Proof may not exist, not even in the pudding. There is an unwritten assumption that CVs are not complete packs of lies.

I have circumstantial evidence which suggests that I have had two {three} lifetimes as a Buddhist practitioner {monk / priest}. Does that mean I can put it on my CV to apply for jobs as a Buddhist teacher? Nobody alive could offer me a current reference because they all carked it centuries ago and I have not found them again in this lifetime. If things for prior lives are as difficult to prove as those from current lives why not put them on the CV.

There is a part of me, which might like to submit a CV dating back 3000 B.C.E for a job position just to see if they responded, binned it or kept in “on file” because there were other applicants more suited to the job description dogma grid. My bet would be zero response. I could then telephone to inquire…

Perhaps I could then write a movie script…

“A long time ago in a land far away…”

“A long time ago in a galaxy far, far away….”

3000 B.C.E. Son of a Brahman Indus Valley, Northern India

The Bronze Age in the Indian subcontinent begins around 3000 BCE, and in the end gives rise to the Indus Valley Civilisation, which had its (mature) period between 2600 BCE and 1900 BCE. It continues into the Rigvedic period, the early part of the Vedic period. It is succeeded by the Iron Age in India, beginning in around 1000 BCE.

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Standard cubic weights from the Indus Valley 2600-1900 BCE

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Cubic “dice” made by me {unknowing} for Tibetan Mo divination, Brittany 2024 CE.

The measurments are made with a high precision capacitance micrometer and are accurate to plus or minus 0.01 mm..

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Hokkaido – Golden Pins – Tibetan Phrases – Road Trip – Dream 07-02-2025

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Here is this morning’s dream had between 4 and 8 AM.

The dream opens in Japan specifically Hokkaido. I am indoors in a hectic setting, a kind of big event hall. I am competing in a game which is part physical plane sprint racing and part abstract computer intelligence game. Each round is set off by a buzzer and the contestants have to make their way to the finish line within the context of the duality. In the booth next to me is a tall slim Japanese man. The buzzer sounds and the race begins. In both scenarios he just beats me. I come second in the race.

We both go over the left of the finish line in the computer world and in the thing which holds up the finish flag are the positional pins. We each select a tiny golden micro-pin which has the positional letter. My pin ends in a golden 2, his a golden 1. I place the pin in my shirt pocket on the left hand side of my chest. The race repeats several times and each time the result is the same. I soon have quite a collection of golden two pins in my shirt pocket. The “competition” finishes.

I am then walking through a busy brightly lit mall. I am in a food court in which various Japanese food outlets are selling street food. The atmosphere is pungent and very lively. The food on offer is highly coloured and from around the globe. I cannot decide. I walk over to a burger joint and a Japanese woman asks me what I would like. It is her job to serve me and be of assistance. She is very friendly, lively and with excellent English {UK}. I say that I would like a small burger and fries and for her to surprise me. She brings my food over together with a large bottle of top-end Japanese spring water. She sits next to me and helps me to eat.

I go back to my rooms; they are executive and above parr. I am unsure as to what to do next. I have no return flight. So, I start to look up flights from Sapporo to Queensland Australia. The Idea being that I land in Townsville or Brisbane and buy a second hand car to drive to the Isa {Mt Isa}.

I pause and take a stroll. Outside in the car park is my ex-wife. She is in a beat up camper van and I can hear her snoring. The van is a mess. I go back inside. She knocks on the door. I open it. She asks how I am coping with the water. Just fine. She says that she had problems getting served at the food court and did not like the tap water. I say that she probably had problems communicating. With the Japanese it is very important to listen. If you don’t listen carefully to what they say they consider you rude and vulgar. I say that listening was never one of her skills. I point to the bottle of top-end spring water on the side and say that she can take it back to her camper van, her brumby. This she does…

I hear the song from Men at Work, I come from the land down under, “travelling in a beat up brumby”.

I decide against going to Queensland.

Instead, I must take a road trip. I see in my minds eye a map showing Hokkaido and Sapporo with mainland Asia and Vladivostok. I know that I can easily get a boat to Vladivostok and that I could drive from there to Wiltshire. I resolve in the dream to look up a route on AA route planner when I get up. I know that I must go via Mongolia and that it will be a long trip.

Here is AA Router planner route Vladivostok to Calais. Distance ~ 8000 miles.

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I start out on my route and part the way along in or near Mongolia I am given two white plaques of an irregular shape. Phonetically these plates speak in the dream. They say, “Mon yet {yat} Dzong” and “Sprul yet Tsaay” I can see the associated Tibetan script but cannot associate it directly with the phonetics.

The dream ends

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Sprul

The concept of tulpas has origins in the Buddhist nirmāṇakāya, translated in Tibetan as sprul-pa (སྤྲུལ་པ་): the earthly bodies that a buddha manifests in order to teach those who have not attained nirvana. The western understanding of tulpas was developed by twentieth-century European mystical explorers, who interpreted the idea independently of Buddhahood

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1) Trulku (in Tibetan: sprul sku) — Literally the “emanation body” of a buddha. In a Tibetan context, a trulku (often given the epithet rinpoché, “precious one”) denotes the chosen reincarnation of a lama of high spiritual stature. A trulku usually inherits his (or her) predecessor’s prestige, wealth, and institutional seat. Important trulku lineages include the Dalai and Panchen Lamas and the Karmapas, who originated the tradition in the thirteenth century

2) sprul sku (སྤྲུལ་སྐུ) (Tibetan; in Sanskrit: nirmāṇakāya) — (lit. “Emanation body”) — Within the compass of the formbody, the aspect of a buddha that appears for the sake of ordinary sentient beings. A single buddha may manifest multiple emanation bodies, which may be in human, animal, or inanimate form. The “historical Buddha” Śākyamuni is generally regarded as an emanation body. The Tibetan term for emanation body, trulku, is used to designate a deliberately reincarnated lama

Sprul

སྤྲུལ་ send forth an emanation; emanate; emanation

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Mon

མོན་

Bhutan; Mon, a district in Tibet

Mön

Mon. Name for lands to the south and southwest of Tibet

Dzong

Dzong (Tib. རྫོང་, Wyl. rdzong) — literally a ‘fortress’, the equivalent of a monastery in Bhutan.

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Le dzong du Bhoutan est un monastère-forteresse bouddhiste caractéristique du Bhoutan.

Les premiers dzongs furent construits dans le pays dès le XIIe siècle, mais leur âge d’or fut la première moitié du XVIIe siècle qui vit le renforcement défensif du pays par le shabdrung ou grand lama Ngawang Namgyal (1594-1651), l’unificateur du Bhoutan moderne.

Wisdom Ripens Sentient Beings – Spooky

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Well, I have just ordered a translation of a book by Jamgön Ju Mipham Gyatso or Mipham the Great a famous Tibetan polymath about divination using Manjushri mantra by dice. Manjushri is the Bodhisattva of wisdom and is depicted with a sword to cut through ignorance and a book for wisdom and learning. {The perfection of Wisdom Sutras}

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For several years Manjushri mantra was a part of my chanting practice.

“Om ah ra pa tsa na dhi”

Wisdom ripens all sentient beings

I have just listened to Tsem Rinpoche on YouTube describe how dice for Mo divination are made from sandalwood…spooky if you look at my dream (previous) in which “my” dice are made from the root of a tree. He further states that divination and or knowledge can come in dreams to “advanced” practitioners.

From Wiki.

“Sandalwood is expensive compared to other types of woods. To maximize profit, sandalwood is harvested by removing the entire tree instead of felling at the trunk near ground level. This way wood from the stump and root, which possesses high levels of sandalwood oil, can also be processed and sold.”

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I have always considered Manjushri as the most neutral of figures, because knowledge and wisdom have no emotional turbulence attached. The feeling of Manjushri is always light.

It looks like I am also back to the Kalachakra Tantra again.

Freaky Friday….

RSRE QinetiQ Malvern – Dilgo Khyentse Rinpoche-Dream 20-06-2021

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It is 7.27 AM I have just woken up and the kettle is on for coffee.  Here is this morning’s dream.

I am at some kind of personal development conference with one of the followers of a different blog. She is somehow convening the course and we are participating together. I tell her that I know where we are. We are at the Royal Signals Research Establishment, RSRE Malvern and that I have been here before. There are a number of us at this event.

There is a break for lunch. I leave the room and get into a lift. The lift takes me to a sub-basement floor by accident where I disembark. I see a men’s toilet and go into it. I stand in front of the urinal for a piss. In the toilet there are a number of young men. They are all talking about semiconductors and semiconductor growth.

I follow them out and into a mess hall where everyone is having lunch. I stand in a queue and behind a couple of youngish men. They too are talking about semiconductor growth.  I interject that I know a little about the subject. They are highly sceptical. I say that I know about MBE, chemical beam epitaxy CBE and MOCVD. This surprises them. I say that I worked with Bruce Joyce whom they have probably heard of. This surprises and interests them. I ask them what they are working on. They say Bragg reflectors. I suggest that they must be using graded materials so as to accommodate the strain between layers as they grow their reflector stacks. Wherever there are two different materials with different lattice parameters there will be strain. This demonstrates some knowledge to them. I say that I have a number of papers with Prof. Jing Zhang. They ask if I would like to see their clean room. Yes, I would.

They run off up some stairs and onto a raised platform. The platform is made out of metal and one can see the floor through it. They jump from one platform to another. I am nervous that I will be unable to make the jump because of the height and my injured hip. When I get there, the gap does not look so large.  I jump over and they lead me downstairs. We are now in the entrance to the clean room. They hand me over to a dark-haired man who is a Tibetan and who is dressed in Tibetan Buddhist monks’ robes. I make to enter the clean room, but he says that I must put on some overshoes first. I do this and he leads me through some doors into the clean room.

I ask him why he is here. He says that he likes to do research and enjoys science. He leads me into a room where there is a large Tibetan Buddhist monk with long grey hair and a large head. He is sat meditating. He is a big man.  My “guide” sits to his right and ushers me to sit to his left. The big man is beaming and radiant. There is a sense of much fun and considerable good-natured mischief to him. I sit down. His “aura” is enjoyable and welcoming, it is full of charm.  He turns to me and gently grabs hold of my chin. He says that I must open my mouth and look upwards. This I do. He carefully inspects my bottom front teeth and is happy with what he has seen. He says that I have the four signs that he has been looking for. He says meditate. I shift quickly into a deep state of meditation. He says of course you can do this I never doubted it. I come back from the state.

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He ushers me to stand up and leads me outside. We look back at the building of RSRE Malvern and to my astonishment tagged on to the research facility is a truly vast Buddhist temple in the Tibetan / Bhutanese style. We are viewing the facility from the Queen’s Lawn in South Kensington. He leads me on and into the temple.

As we enter the building there is a chamber in which many young men dressed as monks are meditating. He says that all of these will want to give me my first hug of welcome. He leads me up to his rooms, his office. I know that I am with Dilgo Khyentse Rinpoche and that he has been inspecting me. I recognise him from the you tube footage I have watched, way back.

I awaken and although still tired feel the need to note this dream down. As I am writing I feel the warmth of the being from the dream. He is “here” now somehow with me for the moment.

*He passed away 28 September 1991.