Read Online The Godfather of Kathmandu by John Burdett - Free Book Online Page B
Authors: John Burdett
Ads: Link
Vajrayana, aka Apocalyptic Buddhism. I guess I ended up with a more nuanced concept of the Far Shore, the biggest nuance being that it was not susceptible to concepts.
And still I didn’t go to the airline offices. Or call them. When my eyes grew tired and I couldn’t focus anymore, I decided to do some sightseeing. I took out a map of the city and after a lot of wrong turns wound up at a backstreet shrine near Asan Tole which is dedicated to Vaisya Dev, the god of toothache. There were half a dozen dentally challenged citizens wearing scarves around their jaws looking miserable; the trick is to nail a single rupee coin to the wooden shrine with an ancient hammer which is tied to the shrine with a string, mutter your favorite mantra—and Bob’s your uncle, no more pain. You almost wish you had a mild toothache yourself so you could check out the magic. Then I thought maybe old Vaisya was also good for preventive medicine, and fished out a rupee to nail up:
Oh, Vaisya, let me never suffer toothache again
. There is no denying superstition. It’s part of what’s out there,
thathagata:
like toothache.
After that I walked on Thamel, then down to the Vishnumati River, across the iron bridge next to the Hindu temple, then the long trek to the foot of the Monkey Temple. Even the stairs did not cool my fevered brain. At the top I impatiently paid my tourist rip-off fee and almost
ran
around the stupa spinning the wheels and then stared out over the valley thinking, nay,
screaming
silently to myself,
The mountains, the mountains
. Then:
Tietsin, oh Tietsin, I want the Far Shore
. That old Tibetan witch had pressed my big red emergency button. I was in a fever.
Why was I not surprised when a Buddhist monk in his plum robes with the right shoulder bare surreptitiously passed me a flyer for a seminar that was being held that very evening on the top floor of a tea shop at thegreat stupa of Bodnath? He was gone before I could ask if he knew Tietsin personally. I had a feeling every Tibetan in the city knew Tietsin personally.
Listen
, I whispered to the sublimely beautiful black stone Buddha just behind the miniature mausoleum and next to the Kodak shop (before you get to the alley that leads to the Café de Stupa—I didn’t think much of the food, but the rooftop views were transcendental),
I’m supposed to be a mafioso, a despicable international drug trafficker, a poor sucker among six billion poor suckers ensnared irrevocably in karma from which there has never been any escape and for which therefore I experience no responsibility even if it is all my fault. I really don’t know if I can stand too much fresh air.
Cut the crap
, was the black Buddha’s terse reply.
I don’t give a broken alms bowl how you do it, just get to the Far Shore, there isn’t a lot of time left
.
That evening I gave myself half an hour to get to Bodnath from Thamel, which should have been ample, but there was a traffic jam on Thamel Chawk at the junction with Tridevi Marg (I’m sure the noise was all from frustrated Hindus; Buddhists don’t honk like that), so when my driver finally got me to Bodnath I expected the seminar to be almost finished. I saw no sign on the door, no flyer, and the door was shut; maybe everyone had gone home?
When I knocked softly, a Buddhist nun opened and stared at me suspiciously for a moment until someone behind her murmured something in Tibetan and she changed her attitude. She let me in with a great sudden beam of loving-kindness and nodded at a seat at the back. After I was seated, she locked the door again. Tietsin was on his feet, limping across the floor as he spoke, ruthlessly using his stump as theatrical device. “What was at issue was not Tibetan autonomy, it was the soul of the world. The world decided it didn’t need a soul and couldn’t use a heart. If there had been a lot of oil there, that would have been different. If we were on some geopolitical trigger point of interest to the West, it would
And still I didn’t go to the airline offices. Or call them. When my eyes grew tired and I couldn’t focus anymore, I decided to do some sightseeing. I took out a map of the city and after a lot of wrong turns wound up at a backstreet shrine near Asan Tole which is dedicated to Vaisya Dev, the god of toothache. There were half a dozen dentally challenged citizens wearing scarves around their jaws looking miserable; the trick is to nail a single rupee coin to the wooden shrine with an ancient hammer which is tied to the shrine with a string, mutter your favorite mantra—and Bob’s your uncle, no more pain. You almost wish you had a mild toothache yourself so you could check out the magic. Then I thought maybe old Vaisya was also good for preventive medicine, and fished out a rupee to nail up:
Oh, Vaisya, let me never suffer toothache again
. There is no denying superstition. It’s part of what’s out there,
thathagata:
like toothache.
After that I walked on Thamel, then down to the Vishnumati River, across the iron bridge next to the Hindu temple, then the long trek to the foot of the Monkey Temple. Even the stairs did not cool my fevered brain. At the top I impatiently paid my tourist rip-off fee and almost
ran
around the stupa spinning the wheels and then stared out over the valley thinking, nay,
screaming
silently to myself,
The mountains, the mountains
. Then:
Tietsin, oh Tietsin, I want the Far Shore
. That old Tibetan witch had pressed my big red emergency button. I was in a fever.
Why was I not surprised when a Buddhist monk in his plum robes with the right shoulder bare surreptitiously passed me a flyer for a seminar that was being held that very evening on the top floor of a tea shop at thegreat stupa of Bodnath? He was gone before I could ask if he knew Tietsin personally. I had a feeling every Tibetan in the city knew Tietsin personally.
Listen
, I whispered to the sublimely beautiful black stone Buddha just behind the miniature mausoleum and next to the Kodak shop (before you get to the alley that leads to the Café de Stupa—I didn’t think much of the food, but the rooftop views were transcendental),
I’m supposed to be a mafioso, a despicable international drug trafficker, a poor sucker among six billion poor suckers ensnared irrevocably in karma from which there has never been any escape and for which therefore I experience no responsibility even if it is all my fault. I really don’t know if I can stand too much fresh air.
Cut the crap
, was the black Buddha’s terse reply.
I don’t give a broken alms bowl how you do it, just get to the Far Shore, there isn’t a lot of time left
.
That evening I gave myself half an hour to get to Bodnath from Thamel, which should have been ample, but there was a traffic jam on Thamel Chawk at the junction with Tridevi Marg (I’m sure the noise was all from frustrated Hindus; Buddhists don’t honk like that), so when my driver finally got me to Bodnath I expected the seminar to be almost finished. I saw no sign on the door, no flyer, and the door was shut; maybe everyone had gone home?
When I knocked softly, a Buddhist nun opened and stared at me suspiciously for a moment until someone behind her murmured something in Tibetan and she changed her attitude. She let me in with a great sudden beam of loving-kindness and nodded at a seat at the back. After I was seated, she locked the door again. Tietsin was on his feet, limping across the floor as he spoke, ruthlessly using his stump as theatrical device. “What was at issue was not Tibetan autonomy, it was the soul of the world. The world decided it didn’t need a soul and couldn’t use a heart. If there had been a lot of oil there, that would have been different. If we were on some geopolitical trigger point of interest to the West, it would
Similar Books
