De-karmalessness

If you succumb to degrade upon yourself who else will be able to save you. Alas! Can we really change the fruit of Karma once it has been ripened? There's no way to de-harvest the collected outcomes and hybridize the sown seeds. Fertilizing one's action,watering your speech, weeding your negativities and transplanting compassion besides pesticiding your thoughts can make a great deal in harvesting a good karma.So while you are fortunate enough, plough your thoughts and sow the action of right seed.

Death

Oh! Dear death

Where is thy vein?

Who direct thy rein?

Thou seem hardest like the cold ice,

And call every soul by thy lurking dice.

Hi death!

Can curfew halt thee?

Can mutineer subjugate thee?

Can philanthropist escape thee?

Will thou visit the poorest beggar?

Where have you concealed thy grave digger?

Hello death!

Who press thy terrified ting?

And certainly seize every soul with thy sting.

How is thy sour hook?

Is it ready to snatch the blasphemous kook?

 Yeah, death!

Why can’t thou sleep forever?

And let every soul breathe forever.

When will thou leave every soul behind?

And free every soul from thy appalling bind.

Excerpt from ' ChungNyen'

The culture of marrying sergakhotkin or sergatmathang—brother in-law or sister in-law was practised in Thrimshing to prevent going wealth going out of the family and to avoid non-relatives coming as relatives. With this culture, a boy marrying his girl cousin from his paternal aunty or the daughter of his maternal uncle was socially accepted and practised in the village. Further the cross cousin marriages were considered sacred as people believed that one’s sergamathang can be a gift for shingjey choeki gyalpo— the lord of the death. The Tsangla tradition always looked at the ‘bones’ of the bride or bridegroom before having any marriage ceremony. The parents would accept only a bride or bridegroom with bagi khang (forehead bone), nonshing khang (Langur one) and impede their child marrying a bride or groom with rolong khang (zombie bone) and dhon khang (banshee bone) to keep one’s bone superior and pure.

Dechen Yangden was then six year old and her sergakhotkin had been already engaged to other sergatmathang.  So her father Tauhla felt that it was time for her daughter to get engaged. Thus, he thought of tying a pre-nuptial knot between his daughter and Jigme Namgyel, the son of Dicksey Namgyelma. Dicksey heartily welcomed it and she was pleased with the old age tradition of Chungnyen— Childhood Betrothal or Engagement.

 One evening, Tauhla consulted the diviner to suggest auspicious day for the marriage ceremony based on the daily astrology book. Looking at the zadkar—auspicious time, on the propitious day, the Lama performed lhabsang—purification rite and tsekuyangku—prayer for long life and wealth. Early in the morning, Tauhla placed jars filled with water, having flowers floating on it on the right and left side of the main door so as to bring good luck. After the lhabsang, bridegroom carried a bucketful of milk while the bride carried sang or incense container filled with red-hot charcoal. Then bridegroom took the milk bucket and placed it on the altar and bride placed sang container near the oven. The people believed that milk would bring good omen and multiply cattle, while burning charcoal would bless the couple with unceasing soenam—good luck.

After that,Tauhla served Dicksey with ara on the cup made out of banana leaves. Dicksey cut the bottom of the banana cup and accused groom’s family of maltreating the bride and the quarrel broke out. Importantly, this was taken very humorously by the audience; thereby leading to spontaneous laughter. Fighting was done on the day of marriage with a belief that whatever quarrel they are going to have will be prevented or come to an end.

A chogdrom—wooden table was placed infront of the couple, where the bride was made to sit at the left and the groom sat at the right. They sat on the carpet with a design of cross vajra which symbolized good fortune, printed underneath them. Khauw (container used for measuring cereals) filled with barley mounted with three eggs and an incense stick was kept on the chogdrom. A jandhom—wooden container of ara was kept for serkem (libation offering). Jandhom, bottles and pots filled with drinks were arranged in line before the chogdrom. The opening of each container was adorned with karjhan—butter— molded into crossed vajra to have a lasting marriage. An auspicious china- cup known as karyu tashi dargye filled with ara which was decorated with butter at its rim was also kept on the chogdrom.

 The Lama then offered libation to please the local deities and then offered the bride and bridegroom with wine. After the drinks, the bridegroom’s parents presented cloth gifts (dzongcha bura marpo) and white scarves to the couple with prayers to have a happier and lasting marriage. Khauwmo then offered a gemstone to Jigme Namgyel as a souvenir gift for becoming the part of their family.  In a same way, Dicksey Namgyelma took out her jewel which was given to her by her mother, cut it from her neck and gave it to Dechen Yangden her daughter-in-law. Memey Karchung-the eldest of the gathering stood up, took out fifty ngultrum and said the following prayer:

Propitious stars are twinkling in the sky,

Auspicious zadhkar has blessed the earth,

Luckiest jukar 15 are found in between.

Without having a fire disaster from the oven

And sans having to take corpse out from the door;

Like the canes growing on the mountains

And like the bamboos flourishing in the valleys,

With abundance of cereals in the attic;

With plenty of people in the middle floor,

And with abundant cattle in the ground floor,                                                                              

May the couple be blessed with abundant wealth!

On this auspicious wedding ceremony,

Having blessed with deities and gods

May wealth be achieved through worldly affairs;

And bless the couple with everlasting peace and prosperity.

Then the eldest woman of the gathering Abi Lhaden stood up; raised the felicity scarf and made the following prayer:

To the golden goose,

Come here to grace this wedding

As your comb touches the sky,

It delights Lord Indhra— Lha Jhajen Wangpo

And it’s a symbol of timely rain.

To the golden goose,

Come here to grace this wedding,

As your beak opens the door of huge crag,

It thrills deity Kiplungtsan

And it’s a mark of abundant wealth.

To the golden goose

Come here to grace this wedding

As your claws unbolts the door of the black earth,

It delights Lu Gawachugpo— rich underworld serpent

And it’s a sign of having a prosperous life ahead.

The people presented in the wedding ceremony with jandhom of ara each and eggs were of the belief that a man’s heart can bear both poison and arrow and a woman’s heart can contain both children and kindness. After offering felicity scarves, they danced and later a grand wedding feast with ara was served to them.

Thus, the pre-nuptial ceremony was over and the world seemed rejoice with honor. The event heightened the cultural legacy. Not for the cost of legal issue, the culture of engagement was welcoming in the small-knitted society despite the existence of rules pertaining to unlawful marriage. In the system, it required no legal signing between the bride and the groom and a trust or faith was only the mechanism to bridge them. Yet it was the fate that was to decide depending upon their level of faith. However the young couple in the presence of their parents agreed to trust each other and remain faithful to each other.

The wings of a path

Seeing a wrong track,one is challenged with oppositions, often leading to an unprepared mental responses. Life isn’t all about walking on the right routes. After choosing the right road we often land up in a wrong destination. Sometimes in our life the wrong place serve as a gateway to the unchartered land, letting us to either discover or explore new areas.Therefore we must take every challenge as an opportunity and every opportunity as an avenue for lesson. As a matter of fact we are never freed from getting ditched in between the labyrinth of mending paths. And every path has its own taste and virtue too. Many paths are usually narrow and a few are wide enough, showing you the ways towards both familiar and unknown destinations. The wider paths normally welcomes us and many are often trapped into it by the charm and beauty of it’s taste. The walker uncertain of it’s pitfalls usually land up with potholes – making them to cross many depressions. Alas! Those walkers become incapable of clearing the roadblocks and for them the path is no more a safer route. On other hand some smart walkers sees it as an opportunity to test their skills and removes the roadblocks. For them the road is a way to the heaven. Without roadblocks can destination be too far?
Choosing to walk on the narrow path is not all about having to meet with failures. Every hardship is an opportunity for them. And at the same time it is also the source of failure too. The rocks beneath their legs and the cliff on the side of a path can stymie their journey, either hurting their legs or letting them to veer off the cliff. For those well determined walkers the rocks and cliffs are seen an opportunity in testing their bravery. So on reaching a wider path,success is no more the story of a farflung area.
You are never pushed down to the path unless you place your feet onto it. For path shall remain as a path until you walk on it. Both the wide and narrow path can take you to any direction. It’s you who need to walk on to a path where you need to head in your life. So nobody can either walk for you or change your path unless you decide to do it for your own cause. In life the wider path can neither guarantee you with success nor with failure. Same is the case with the narrow path. To know the nature of a path you must walk on and on and keep walking. Remember when you fail to walk, failure is not too far from your path. Walk on, for path is where your feet is.

Letter to my late Mother Sanga Drolma- 21/10/2015

Dear Mother:

The home is never the same world. The breeze is neither soothing nor infuriating me and the clouds are always burdened with the weight of water.  No  ​birds had as yet managed to fly over the sun. The star that fades during the day is never brighter than what is there during the night. Having left us on 3^rd May 2015 as what fate has to decide; it was not a matter to share like the burden of what I can bear. Your death was ……. totally uncertain and yet certain too………….    In your memory, I have written what I actually learned and how I lived with you.

Linked by the karmic bridge, as you housed me for nine months inside your womb; only then I had the privilege of coming through you as a human in the form of a man. Thank you Mother for you have saved me from taking birth in the lower realm.  You brought me here in the peaceful kingdom free of turmoil without having to stay as a victim of war, hunger and poverty.  Rightly from you I was born as a perfect child, neither blind nor dumb and deaf, thus, fully having all the parts of a human being.  Thank you mother for you have cared and protected me from getting wounded by the peril of fire, knife and other hazards.  Thank you Mother; because of you; having born in the Buddhist nation, I can now receive the teachings of Ugyen of Oddiyana for the plight of the sentient beings.

Reminiscing over my childhood days of sleeping on your lap and having never missed the charm of getting a secured love from you makes me feel so close and touching. The warmth of love that I received from you is truly unfathomable, indelible, pure, immortal, compassionate and even healing too. As a child I used to sleep together with you on the cow’s hide with few kiras as our blanket. I know not how balmier it was to get cushioned into the rags of wrappers nectared with your love.   For you have taught me how to find gold out of rags and be contented with what I have.

Mother; I know you have endeavored to groom me as an undifferentiated self, and a real man in the coming future.  Your blessings and prayers for me to become a ‘zadrakapa (bright son) of the land’ were too immense that made me work hard even during the times of hardship. Your decision to school me was profound and when I was in class PP often you used to say, “kota pass showalekpey la mo failshowa legpeylaya (son which would you like; failing or passing in the exam?).” Later after my graduation  you smiled and told me that I used to reply to you,  saying “Fail shoni la  legpey( I would be happy even if I fail).” As your eldest son I had an opportunity of being a chechey (pampered) and  I used to go near you holding the edge of a  Kira whenever my father used to scold me or whenever my friends used to chase me for doing naughty things. Indeed, you were the source of everything-  peace, comfort, love, security, kindness, humbleness, sympathy and understanding, perfect in everything. Awesome. As a housekeeper and a gardener, you used to wake up very early in the morning along with the crowing of the cockerel and work more than washing and dressing me besides having to prepare ara or cook food for the family. Your endeavor, love and interest in the work have taught me how to love my work and show interest in it. You were indeed an epitome of goodness.

Along with you, I drank water from the stream, walked barefoot and looked for the strawberries and wild fruits during summer. You taught me how to fetch dried wood and store it for summer.  You even taught me the ways to plant seeds, weed the field and harvest crops. You were witty and caring too; I still remember how you have arranged  a charkhab(rainproof) for me by cutting a sack and later got bangchung(container ) for packing my lunch after bartering few kilograms of chilies with my neighbor. The jolha(school bag) you have woven for me was really a gift of love in which I used to carry my books, walnuts and bangchung in it. I remember how you used to cut matured eggplants, pierce it with a stick and hang it on the top of the ceiling to keep it as a seed for the next season.  You used to hide cucumber and wild apples inside our big bamboo basket and keep it for me. You used to keep groundnuts and eggs for me so that I can have my share when I reach home during winter vacation and this makes me feel how much love and care you had for me as a son. I used to run away from you as you attempted to look for fleas or lice on my head. I even remember you chasing me when I didn’t allow you to take out the earwax (cerumen) from my ears. Mother you know I was naughty as I used to hide your chargrilled potatoes and secretly drink your best wine. You made me test and taste the aroma of rural life both through joy and hardship as I sailed through the formative years of my life.   Together with you, I have experienced the beauty and the truth of life.

When I was a kid you used to joke with me to marry the daughter of my late aunt Yangzom. Sitting on the hearth of the oven, as a child I used to ask for butter. Whenever, I place a pot on the oven, you would have already known what it meant to be and you would take out the butter and wine from the store and hand it to me. Then we all would drink wine together and my grandma would narrate the stories of the past. Sitting by the side of the oven, you would refuse to sleep even if I request you by saying, “Ama yepchoko menang unlha (mother better sleep now because you are feeling sleepy).”   Together with you I have tasted dhoma (beetle nut) and experienced the joy of an extended family.

Mother I can hear your melodious voice. For you used to tell me, ‘Son you were born in autumn when it was time to harvest the paddies.’  Seeing the grinding stone, I still remember how I used to sit on the left seat, holding the wooden pole as you moved to pick a handful of maize and free it on the perforated top of grinding stone and sing a traditional song. I can vividly draw your figure of pounding tengma(cornflakes), winnowing rice, and washing zhingong(sweet potatoes) all for me. Ata(brother) referring it to me, lamkogpu fayomo(can I bring onion or garlic for you)  you would ask me before every meal, knowing it as my favorite vegetable or otherwise you would be ready with well-pounded red chilies. During lhosars, you used to give your share of sikampa( pork) and eggs to me after seeing me finished with my share. You used to bring everything for me and you wouldn’t eat even a grain of rice in my absence. When I was in school, you used to come on Sundays to meet me bringing pack lunch and left me with few ngultrums. Until I got a job I have seen you wearing old kiras and walking barefoot as you have sacrificed your money for my school fees, shoes and dress. Thank you, mother, you have sacrificed everything for me.

When it was time for me to sleep you used to remind me to put off the lentshongme( lighted pine).  I am always reminded to recite Mani whenever I go out at night because you told me, ‘Benafeska dhelakam main jang cho na’( whenever you go out at night to recite Mani.)  Early in the morning, we used to accompany my grandpa and help him to milk the cows. There you taught me how to feed the calves and treat them with love and care.  Whenever I kept the horses unfed you would send me again to feed them with hay. Whenever there was rain at night we used to light the bamboo stick and take our horses and cows into the shelter. I regret a lot as you would be never pleased to see me bringing eggs from the barn after chasing the hens.   I exactly cannot recall how I killed a cock that made you angry with me.  On seeing me kicking our cat, you would say Dhani tobeley fang ta haley kongchaya( instead of giving a food why are you beating the cat). You were more than a mother, for you have taught me to look after our animals with compassion and feed them regularly like you used to do.

Whoever used to come to our house, I have seen you not sending them empty mouths without a meal or gurbu(cup) of wine. You would either give them a gurbu of wine or if not a cup of Singchang. The moment you saw people walking around our house, be it a stranger or a villager you used to invite them to have a gurbu of Ara. Whenever soenampa(a lay monk) used to come home begging for chilies or grains, you would leave your work aside and rush to the attic to get chilies and grains for him. When Wamrongpas used to visit our house bringing sugarcane, oranges and Tshatshiburamto barter with our red chilies; I used to request you, saying, Ama tshatshiburam mangpu thayona( Mom please keep more amount of sugarcane-chocolates). You would smile back and say, ‘Nado drikpey drikepy( yeah. I will keep it for you).’ Every winter Brokpas (Highlanders) would come to my house bringing cheese, butter and yak’s meat so as to barter with the chilies and grains.  You would happily accept them as our Neypo(guest), feed their horses with our hay and serve them with a free meal and wine. Throughout winter we used to have lots of guests in our house and I have seen you always being kind of treating them. Thank you, Mother, I have learned that I need to have a heart like you and treat any visitor like the way you have treated them.

The pains of having to depart from you as I left for my school days really pierce my heart. At the age of thirteen,   I have seen you crying emotionally from the heart and this made me cry uncontrollably as I depart from you so as to lead a boarderly life. I can vividly remember you advising me not to tell lies, thief and fight with others in the school.   ‘You must work hard so that you don’t have to suffer like me,’ your profound advice would always conscientiously guide me to work hard in the school.  You used to praise me every time when I get through my exams. During my sophomore, as promised you have woven an Adang mathra (colorful) gho for me.  I know you have cried more than ten times for me each time I left you to attend my school and college life.

After getting a job, whenever I go for a winter vacation to spend time with you; you used to pound the rice, buy eggs and treat me the way you used to treat me before.   When I tried to give you money, you would say ayeten langpa cha  makhela nan folang nyongpa girang dripa shonangfewa( I have  enough money to run a family and you need not have to give me. And I am happy that you can now lead your own life).  After returning from Bodh Gaya, you smiled and said, ‘Nangi nye jebey kunteni shonngdakchang fewana (I am very happy that you have sent me on pilgrimage). I was happy that at least I could do something to make you feel happy. Thank you, Mother, I have learned to be happy with what I have and thank those who treat me well.

‘Rangpeycha lam peynongpa ta legpugelana, tsa drekchona Amagi yekpey,’ this was the last word that I can remember you inspiring and congratulating me for getting an opportunity to pursue my studies.  Before I came out from the house, my late Grandma Lhaden after bringing soot on her right thumb from the oven she then marked it on my forehead and neck as a thabsung(seeking protection from the hearth guardian).  I didn’t know that 26^th January 2015 would be the last day to walk with you till the road point at Zhengrey as you accompanied me till there to say goodbye to me with a kilo of tengma and container of chili powder.  I can still remember you that time with green tego, slipper on your legs and basket on your back as you waved good-bye for me. For the first I have seen you smiling and I was bit relieved seeing you smile as I left for Delhi to pursue my studies. Yet it was the last meeting of all the meetings I had with you, and the smile of all last smiles I had from you.   My promise of bringing a Goechen tego( silken brocade) for you from Delhi has all gone into vain………………

I know you were too young to leave us, and yet the uncertainty of time couldn’t hold you back.  Dad told me that your departure wasn’t any mystery as you were aware of your death. On your last dead bed, you have remembered me and said your last word:

‘Jangsheni bu ata chophel ta ma shektu jaga dewachameniy. (Even if I die my eldest brother Chophel may not reach here as he has gone to Delhi to study)  Legpan choi yekchona( Tell him to stay well).

On hearing the news of your death, I rushed from Delhi and reached home before your 21^st funeral rites. On reaching home, it was no more home. A home without a heart and a heart without home everything was absent, empty and missing.  I can see only your kiras and nothing more.  There was no one to answer my inner questions about your whereabouts.  No new, no updates only the sound of cymbal, oboes and bell…………..    After nine days of your departure, your mother or my grandmother left us; and the death came like the strike of lightning, for the home became more than an empty heart.  What’s there in the house, when there is no home? A house without the mother’s presence and the heart without your love can never be a real home. Though you left us, I know you are always here with me. I can see you in me because I represent you.  Thank you Mother! You made me a true hero. You were a real Tara (Drolma) for me and I am always missing your Drolmain smile and the Sangag Love. I am your seed that embodies all your qualities.

May Chenrizi bless you and let you rest in peace and may you get rebirth soon.  May my grandma rest in peace and get rebirth soon.

Thank you

Your Loving Son

Sonam Chophel

Peace

If Malala is working for the peace can Quran be too far from non-violence? Fraternity misused in the name of religion is often misleading the way things are applicated. I am adamant that the system linked with it’s beliefs, values and practices are universally acceptable. There’s nothing to be blamed for it’s monotheistic culture but what’s wrong then ? It’s almighty as a matter of reality wouldn’t favor human sacrifice for establishing peace in the world. There’s nothing wrong in religion but often being religious in few cases might deviate towards unreligiousness, thereby misinterpreting things that doesn’t exist. The Bible, Quran and Bagavad Gita never in history neither favored violence nor brute but it’s followers did that in the name of religion. We human interprets it, misleads the world and make religion suitable to our greed. Therefore, any religion working for their own gain can result in social disintegration.

Garbage in, Garbage out.

Simply you cannot say that a person is good or bad unless you are able to judge yourself. Judge yourself, and you will find everything in yourself.
The kindness you see in others is what you have because you wont find what you don’t have. The openness you find in others shows how good you are simply by being open to him or her. The beauty you see in others shows how beautiful you are in seeing and valuing it both in others and yourself. You find others generous because you love giving things. You find others honest or candid because you never tell lies to him/her.You are appreciated or honored because you either thank them or value their endeavor. So the goodness you see in others is the reflection of what you actually have. Be good!
On other hand the greed you find in others is also the reflection of how stingy you are fist is. The moment you point someone saying that he/she is blunt,egoistic and inhumane reflects not his/her character but it shows how bad and incapable you are in not being able to find your blunt tongue and undiscovered ego that are hidden in your heart. The selfishness and temper you find in others shows how selfish and bad tempered you are to see him/her; its just the reflection of what you are.
The existence of purity is possible only when everything is pure in itself; or otherwise,we cannot expect gold out of the sands. One need to find the best qualities you have and value it because the others who possesses it needs it for the good or the common cause. In life we must not expect others to be perfect, kind and helping unless you have the qualities of what they expect from you. So the rule is simple: you just find what you have found.
Respect others to show how much you value your relationship.
Appreciate others to show how much you are concerned of his/her endeavor. Thank others to show how much you are linked with him/her. The ‘Simple Positive ‘Being’ ‘ can metamorphose the way you see your self as detailed below:

Being kind doesn’t incur you any lost.
Being humble doesn’t degrade your caste.
Being empathetic doesn’t drain your sweat.
Being honest doesn’t take your time away.
Being compassionate doesn’t take your life away.
Being generous doesn’t make you hungry.
Being humane doesn’t make you a prisoner.

We must always look at the thorns and enjoy the beauty of roses rather than looking at the roses and getting disheartened by the presence of the thorns.
Judge not others and you will be least bothered of others. Judge in to judge out.

A leg and the legs

One’s attitude towards the work shouldn’t be determined by the caste or class or even a gender one is governed by. In consummate work place there’s no home for prejudices and stereotypes that can act as a category of differentiating individuals. There shouldn’t be any place meant for promoting scapegoat and bigotry in serving individual’s need. Having professionalism or integrity in our work place is nothing to do with one’s religion rather it is universal in it’s stand as a core principle of work-ethics. Therefore punctuality,dedication and honesty must not be influenced by our own societal beliefs. We must always place our public priority before personal goals in our work place. We must value every individual that compound a group in working as a team. If a person fails in his work in the organization,the team too fails in achieving their desired goals. So, as an individual one has a capacity or power to build or destroy a bridge that can either help or hamper the common cause of the society. Every individual is a torch in the system and missing one of those torches would mean a more darker place in the organization. Significantly, the switch in our hand is cardinal so that one can either switch it on or off by looking at the cause and conditions of the team. However, switching on a torch for the whole day in the name of hardwork so as to brighten the team haphazardly without rest would not last the battery of spirit for longer duration. So in this case it would be difficult enough to say in which direction you are leading to. Therefore we must know when to switch it on or off. Be smart! As a smart worker we must be always prescheduled by the ethics of ‘Must’ in leading the team. Leave your footprints so that others can follow your direction. Can success be too far when everyone is smart in their move?

Poor Indian Horse

Animal like you have no stable
Burdensome it is, yet inevitable,
Carrying loads for your owner
Dreadfully, it makes you a loner!
Even if you are fed with grass,
For you have no joy like zebras.
Gripped in the trench of Samsara,
Highly you suffer like the pimpara
In sincere tone you cry really bad!
Jammed in, you looks really sad!
Karma in itself hasn’t set you free,
Long gap stymie you to be a retiree,
Muttering against your karmic fate
Now you must undergo your ill- fate!
Owner who is really selfish by nature
Pay no heed as you are in defeature
Quiet he stays, only to load you again
Resist him, even if you have no gain!
Sadly he beats you to make you fright,
Tie you low with a rope the whole night.
Under him, you have become a slave,
Vain it is, for you have to pull the nave.
Wheeled on, for your hooves are dead
Xeroxed in mystery,your eyes are dread.
Yet your service would never go in vain
Zipping you, only to open a new curtain.

Gender

From the wake of bi-polarization,in an attempt to remove marginalization and in restructuring one’s status people have been relentlessly ditched into the mud of gendered relationships. In removing the prejudices that stereotyped the inequalities between feminism and masculinity, we have been trapped into the shoes of ‘defining gender’ thereby becoming the salves of our proposition. Socially constructive in its stand without forgoing the biological make-up, it has changed one’s experience of material life, cultural practices and power relations in the field of various discipline. And now the issue of gendered catastrophe will question our repudiation or acceptance of whether to consider the feminist movement or the neglected masculine propagation in removing the social differences. As long as ‘ gender’ has been gendered into our mental-scape, we may not be able to de-recipe it from our culture-scape. Unless we delink sex from gender, we cannot remove discrimination. We are human but not men or women. There’s no gender- nothing called she or he. I can see people nothing gendered either through masculine or feminine stand.

Mind

“In the mouth of petals, one speaks truth,
And in the mouth of sting, one speaks poison.
In the eyes of beauty, one sees beauty,
And in the eyes of thorn, one sees thorn.
In the ears of prayer, one hears prayer,
And in the ears of noise, one hears noise.
In the hands of generosity, one gives away,
And in the hands of greedy, one takes in.
In the legs of calmness, one walks gently,
And in the legs of harness, one walks terribly.
In the minds of Buddha, one visualizes Buddha,
And in the minds of Mara, one sees Mara.”

High-strung trio-lessness’

High-strung trio-lessness’

‘Into the shoes of what we hoped less we negate it by calling them hopeless. For things that are used less we sideline by saying it useless. Having pointed less in debates we defend by arguing it as pointless.’

-Chophel,S.