The Magars and Their Cosmology

 "Source: https://www.thewondernepal.com/articles/the-forgotten-fire-reviving-the-magar-community/"

 Introduction

Deep in the hills of central and western Nepal, where the forests thicken and old stones hum beneath moss and pine needles, there lies a sacred tradition nearly extinguished by time—the shamanic rites of the Magar people. Long before temples of brick or cities of stone, the Magars lit fires in forest clearings, whispered invocations to the ancestors, and summoned spirits through smoke and drumbeats. These rites—of healing, remembrance, and communion—were once the cornerstone of Magar spiritual life.

Today, the fire is fading. The dhami, jhankri, and bijuwa—once revered for their powers to traverse the spirit world and maintain cosmic balance—are few in number, their chants unrecorded, their rituals misunderstood or dismissed as superstition. Yet in the shadows of forgotten shrines and in the memory of the hills, something still stirs. The embers of Magar shamanic practice are not entirely cold. This article seeks to rediscover the ancient fire, to understand the rites that once bound the Magars to their land, ancestors, and unseen world—and to explore the fragile efforts being made today to keep this legacy alive.

 

The Magars and Their Cosmology

The Magars are one of Nepal’s oldest indigenous ethnic groups, believed to have inhabited the mid-hills and lower Himalayan zones long before Indo-Aryan and Tibetan migrations. Today, they form one of the largest Janajati populations in the country, spread across districts like Palpa, Rolpa, Rukum, Gulmi, Baglung, Myagdi, and Pyuthan.

Traditionally animistic and shamanic, the Magars believe in a layered universe inhabited by humans, nature spirits, ancestral souls, and gods. These realms interact constantly, and any disruption—be it illness, crop failure, or misfortune—is interpreted as spiritual imbalance. It is the task of the dhami (spirit-medium) and bijuwa (ancestral priest) to restore that balance.

Unlike codified religions, Magar shamanic practice was fluid, local, and oral. Rituals varied from village to village, lineage to lineage. But common to all was the central role of the sacred fire and smoke—the mediums through which ancestors were called, spirits fed, and diseases exorcised.

 

Fire and Smoke: The Sacred Medium

Among the Magars, fire was more than physical warmth—it was a portal. The hearth was a shrine, the smoke a message. Ritual fires (aggini) were lit with specific woods: uttis (alder), salla (pine), and paiyun (wild cherry), each chosen for its spiritual resonance. The smoke that rose from offerings—grains, rice, ghee, meat, and sacred herbs like titepati (Artemisia)—was believed to nourish ancestors and carry prayers to the unseen.

This smoke served several sacred functions:

• Purification: Homes, bodies, and ritual grounds were cleansed with wafting smoke.
   
• Invocation: Spirits were summoned through the fire’s breath—spoken names sent skyward.
   
• Protection: Smoke marked sacred boundaries during healing or trance rites.
   
• Possession and Speech: In trance, a dhami would inhale the smoke and become the voice of an ancestor or deity.
   

The fire was always circled anti-clockwise, symbolizing a return to origin. When performing the kul puja—ancestral rites—the bijuwa would carefully trace the family lineage, name the spirits, and offer cooked rice and raksi (homemade liquor) into the flames. In this moment, the dead were present, fed, and honored.

 

The Shamans: Dhami, Jhankri, and Bijuwa

Shamanic roles in Magar society were varied, each with specific powers and responsibilities.

Dhami

• Often entered trance states to communicate with deities or spirits.
   
• Diagnosed causes of illness or misfortune by observing animal behavior or dreams.
   
• Conducted seasonal rites to ensure harmony between village and nature.
   

Jhankri

• A healer and spiritual warrior.
   
• Used ritual instruments like the dhyangro (frame drum), bells, and feathered headgear.
   
• Fought off evil spirits (bhut, bokshi, or kecchari) that afflicted individuals or livestock.
   

Bijuwa

• Specialized in ancestral rites.
   
• Maintained oral genealogies and ritual calendars.
   
• Officiated kul pujas, death rituals, and life-cycle ceremonies.
   

These roles were often hereditary, passed from father to son or uncle to nephew. Initiation involved dreams, illness, visions in the forest, or direct possession—signs that a spirit had chosen the individual for this sacred work.

 

Ancestral Rites: The Kul Puja and Beyond

Central to Magar spirituality is the belief that ancestors do not disappear—they remain close, watching, guiding, and, if neglected, punishing. Honoring them is both a duty and a necessity.

Kul Puja (Clan Ancestor Worship)

• Performed annually or during major transitions: births, marriages, house construction.
   
• Involves offerings of boiled rice, eggs, raksi, chicken, and sometimes blood sacrifices.
   
• Names of deceased ancestors are recited in precise order to invite their presence.
   
• Fire and smoke are used to “open the way” and serve the meal to the dead.
   

Failure to conduct kul puja was believed to invite misfortune—illness, accidents, and spiritual restlessness.

Death and Rebirth

• Death was not the end but a journey through pachhyo lok—the afterworld.
   
• The bijuwa helped guide the soul through rituals like pitri karma and panche batti (five lamp ceremony).
   
• Rebirth was both feared and celebrated; sometimes, infants were named after deceased kin believed to have returned.
   

 

The Drumbeat and the Trance

The heart of many Magar shamanic rites is the dhyangro, a frame drum struck in rhythmic patterns to summon spirits or induce trance. Each beat was a step into the invisible. The jhankri would begin slow, eyes fixed on the fire. As the beat quickened and incense thickened, the world around would blur. When the spirit entered, the jhankri’s voice would change, face contort, and movements shift into a divine presence.

In trance, the jhankri might:

• Diagnose illnesses caused by spirit possession.
   
• Identify curses or witchcraft.
   
• Retrieve lost soul fragments (la) of the afflicted.
   
• Recite myths or chants as the voice of gods or ancestors.
   

Witnesses often wept, trembled, or joined in ecstatic song. For them, this was not performance but divine encounter—a moment when the world opened.

 

Sacred Landscapes and Spirit Geography

For the Magars, certain places were charged with spirit energy—natural temples of power. These included:

• Forest Clearings (ban khel): Where initiations and healing rites were conducted.
   
• Hilltop Shrines (deurali): Offerings made before travel or harvesting.
   
• Waterfalls and Springs (jhari, mul): Home to jhyangri spirits—some benevolent, others dangerous.
   
• Old Trees (bar, pipal, chilaune): Believed to house ancestral or guardian spirits.
   

These places were maintained with respect. To build near them, cut trees, or bathe during certain lunar phases was forbidden without permission from a dhami or bijuwa. With modernization, many of these places are now roadsides or farmland. The spirits remain, but few remember how to speak with them.

 

Decline and Disappearance

The decline of Magar shamanic rites has been rapid in recent decades, driven by multiple factors:

Conversion and Religious Pressure

• Christian missionary activity in hill districts has led many Magar families to abandon ancestral rituals.
   
• New faiths discourage what they consider “idol worship” or “witchcraft.”
   

Modern Education and Migration

• Children grow up in boarding schools or cities, disconnected from their village traditions.
   
• Young Magars increasingly see dhami-jhankri practices as backward or shameful.
   

Loss of Ritual Knowledge

• Oral transmission has broken down. Chants are forgotten, lineage trees incomplete.
   
• Many elders died during the Maoist conflict without passing on knowledge.
   

Tourism and Misrepresentation

• Some shamans are hired to “perform” rituals for trekkers—diluting the sacred into spectacle.
   
• Authentic practices are confused with stereotyped Himalayan shamanism or Tibetan Tantric displays.
  

DECODING MAGAR MIGRATION IN NEPAL

 I have talked a lot about Magars in my blog, the different aspects of the Magar culture I have come across so far, with the available resources to me.

 

But still as the time passes, we come across some new things or information that compels me to think about the articles I have written in the past in my blog. So, again today I thought of re-visiting and rekindle our origin or know more about ourselves in broader way.

 

This very idea comes to me when I was reading a book named “Kirat Limbu Culture” written by Dr. Nawaraj Subba. It fascinated me by two things number one is they have a written book, which gives lot of insight into their history & culture & second thing is mention of Magars in that book.

 

In fact, as far as I know we Magars neither have any written historical documents nor have any oral knowledge that is passed down from generation to generations. The only exception here could be Sorathi dance, which again gives very limited information and only shows some recent events probably 400 to 500 years old. First let’s discuss what could be the possible reason of non-existent of written and oral Magar history. One of the very possible reasons could be the non-existent of the great intellectuals in Magars people in past & second is their isolation from the world & third which is less likely though it got destroyed by Ranas as people talked about. But I am not very fan of the third reason because written or oral history if ever existed cannot simply destroyed by a single ruler, at least there could have some possible traces that could have given some power to this claim. However, Kirati ‘Mundhum’ shows the presence of some great intellectual Kirati people, who thought of preserving their history & ancestors’ story just like Aryans did with Vedas.     

 

Now, the only thing that remain is the culture, the religious practice & traditions. That too got overshadowed by Hinduism in many places & remaining tasks I guess will be completed by Christianity. And at the end we have no true cultural identity of ourselves. The only thing that will remain Magar as an identity is surname. Though continuous change is a part of world cycle, but knowing ourselves & our own identity is a significant aspect of human life.  

 

I have discussed about Magar origins in details in my blog & I have even covered the genetic aspects. Still, with the time I thought that few more information I should share here. The one thing didn’t cover here is Magar origin from the aspects of Kirat chronology. Based on the Kirat Chronology, the Magar people originated in the 5th century from a place called Shin in the northern Himalayas. Led by two leaders, Shing Mangar and Chitu Mangar, they migrated south, with their arrival causing the people of the southern regions to refer to them as Tangsang Thapa, or "people who came from far away in the north". Here, I want to also add that ‘Tangsa’ is the word normally used for ‘people of highlands. Tangsa tribe is also found in Arunachal Pradesh, India & Myanmar.

As their population grew, the Magars split into twelve clans known as Barah Mangar. Iman Singh Chemzong's History and Culture of Kirat People detail that after their arrival in what is now Sikkim, the Magars built fortified settlements called Mangardzong.

 

Before, we go further, it’s important to know who Kirats are. Let’s discuss it in short. Fortunately, there are good number of books available regarding Kirat people, unlike Magar people. However, different scholars have different theories on their origin. Two main theories, one is obvious that they came from Northern region & other says that they came from Southern- West region & has roots in Babylon empire. And the very interesting aspects is mention of Kirati people in Mahabharata, whose timeline is approximately 1000 BC. If we look at the word Kirat, different scholars have different interpretation. But in my opinion it could have linked to a Mongolian region tribe with the similar name. My view on Kirati people is Kirati people is definitely came from Northern or Western region in Nepal, even their DNA can say this loudly. The thing is they are the first Himalayan people (South-East origin) who came in contact with Aryans. And one of the views I want to put here is Aryan invasion theory. Aryans never invaded South Asia, it’s the philosophy and some great intellectual people that have travelled from Caucasian region and they have literally taken their knowledge with them and try to spread it all over the world. The thing which normally happens with any religion, take any big religion Buddhism, Christianity, Islam etc. This thing is as simple as this and I know why people try to make complex. So, lets comeback to our subject, the influence of Vedic people on Kirati people is since Mahabharata era. So, when religious people enter comes, what they will do. They want to keep themselves on top position. By influencing the most powerful man of the region. To remain with Royal people. This is one the very reason why Kirati people have written history “Mundhum” and Magar people don’t have any. So, overall, Kirati are south-eastern people with Aryan influence, so the trace of their Babylon origin is because of Vedic influence.

 

My view, the Mahabharata era Kirat people are one of the first major batches of Magar people. Let’s understand this way. Gandaki & Rapti region are the two main region of Magar settlement. There is no doubt that Magars are the earliest settlers of the region, because majority of the names in the region is in Magar language. Though few people must have been there along Gandaki corridor or major rivers coming from both South & North, the Mahabharata era Kirati people make the first batch of Magar people in the region. When I say Kirati people I mean South-East ethnic people. These are not those Magar people which are mentioned in Kirati Mundum, who came to Sikkim region around 5^th Century CE as mentioned earlier. In fact, the Magar people mentioned in the Mundhum is the 2^nd influx/batch of Magar people. And in my opinion, they are the one who carried the name Mangar with them.    

The Mahabharat era Kirat are also the very ancestors of Tharus & Newars. This we should understand it very clearly. So, in this way Kirats, Tharu, Newar & Magars have joint roots from Mahbharata era.

 

Now let’s discuss some linguistic similarities between Magars & Lepchas. Based on linguistic, historical, and cultural connections, the Magar and Lepcha people share similarities rooted in their shared origin and geographical proximity in the Himalayan region. 

Linguistic similarities

• Both the Magar and Lepcha languages belong to the Sino-Tibetan language family, specifically the Tibeto-Burman subgroup.
• Some linguistic studies have noted affinities and close relationships between Magar and other Tibeto-Burman languages of the "non-pronominalized" Himalayan group, which also includes the Lepcha language.
• Historical accounts suggest periods of interaction and co-existence between the two groups in the Sikkim region, which contributed to some linguistic connections, such as loanwords. 

What does above thing means. It means Magars & Lepchas had some kind of proximity at some point of time. I will consider this with 2^nd influx around 5^th century CE.

 

One of the things that comes in my mind is why Maghe Sankranti is the Major festival of Magars. And what is Maghe Sankranti, just a plain harvesting festival. The answer lies in Tibetan connection. We also know that Maghe Sankranti is also a main festival of Tharus, so is Lohsar main festivals of Sherpas, Tamangs, Gurungs etc. The people who had Tibetan connection or influence at some point of time, a type of harvesting feasting festival which generally comes in Jan or Feb is their main festival. Even in many tribes of Arunchal Pradesh, India festival name Mol, which is again a harvesting festival is their major festival. So, this one harvesting festival shows our common ancient root, one of the oldest tradition, when both religion & Gods were not so developed.

 

The other two names that I come across while reading Magar history is Kanchha Khan and Micha Khan. Though its written Khan its pronunciation is 'Han'. ‘Hang’ is also by Kirats for King. However, if we are talking about Khan of Gengez Khan, that it points towards Gengez Khan era around 12^th century CE, which again many scholars claim the time when Magars came to Nepal. In my opinion, third & small influx of Magars might have entered at this time with Gurungs. Hence, the date. This date also ‘match with Gurung migration.

 

Gurung DNA shows a genetic connection to the Naxi people of China, suggesting a migration from the Tibetan Plateau into Nepal. Genetic studies indicate the Gurung are of the Mongol race, with origins linked to the Naxi through a shared ancestral lineage and migration driven by the Ming Dynasty's expansion 1400 CE. This is supported by linguistic, cultural, and mythological similarities between the two groups. 

• Genetic Ancestry: DNA analysis indicates that the Gurung people are descended from the Naxi people of China.
• Migration and Displacement: Historical events, such as the Ming Dynasty's expansion, are believed to have caused a migration of the Naxi people, ultimately leading to their settlement in Nepal.
• Supporting Evidence: The genetic link is further supported by shared characteristics between the Gurung and Naxi, including:
• Linguistic connections: The Gurung language belongs to the Tibeto-Burman language family, which shares roots with the Naxi language.
• Mythological similarities: Both groups have origin stories that feature similar mythical ancestors (nine paternal and seven maternal), according to www.nepjol.info.
• Cultural and spiritual practices: Both populations share certain shamanistic and animistic spiritual practices, and music, dance, and storytelling are important cultural elements in both cultures. 

One thing we need to understand is that genetically we are very close to Gurungs. Even few our traditions specially our dance practice is very similar. Though religiously, Gurungs are more of Buddhist inclined unliked Magars who are Hindu or Shamanic. The above thing only says that either a 3^rd flux of Magars entered Nepal or entry of Gurungs has some influence in Magar life.  

 

So, this is the thing I though I will share with you guys. Which may help in understanding discrepancies or confusion in the history.

Meditation - the enlightenment

 Today, I was just sitting in my room and on casual meditation. And, instantaneously one thing crossed in my mind.

Suddenly, I thought I have got one of the answer I was looking since many years. The question is what exactly is enlightenment.

Disclaimer: Before I further proceed to this topic I want to clarify that I am neither a spiritual guru or monk nor I am a man who practice advance level of meditation. I am a normal person who has some curiosity & try to find the answer in my own ways. I can be absolutely wrong in this. Here, I am just sharing my experience and not intend to claim anything (right or wrong) regarding any religion. I just want to evolve as a person with experience & gaining knowledge.

When we talk about enlightenment, Bhagwan Buddha is the one who first comes in my mind. So, the thing enlightenment was the thing which always fascinated me.      

So, what was that instantaneous thought that has suddenly served my answer. Here we go.

First of all many people may get confused with the word meditation itself. In the most simplest of the word meditation means to sit quiet with eyes closed and detaching yourself with out world and just observe the random thoughts coming in the mind. So, this the most simple explanation of meditation, which anyone can explain you who practice some kind of meditation. Even, the high level meditation practitioner should agree with my definition of meditation in simple way.

Now, we understand the basic meaning of meditation. What happened today which was so special. The thing I have realized today is when we sit for meditation. suddenly all the thoughts start running in the mind. And since we are completely detached from the outer world. and our mind is calm our mind (or more precisely may be sub-conscious mind) start analyzing those thoughts. I would also like to call those thoughts Residual Thoughts. Though in most cases in can residual but other cases in can be non-residual too. 

Now, residual thoughts are those thoughts of which we have already found the answer but its residue is still there in our sub-conscious mind, just like computer has some kind of residual code left in the computer like cache. So, residual thought can be related to our day to day activity, from very positive to very negative thoughts, but the only criteria is we have already found the answer in the real world. Non- residual thought is the one whose question we are still seeking, just like a window or program still running in the computer.   

So, when we are meditating all those thoughts comes in our mind. Now lets assume we have only residual thoughts. Again its very easy to clean. Its just like a computer, you will come to know if any residual code ( or program) is not getting deleted from your mind during meditation that means the main program window is still on. So, lets not make this thing more complex, because I am here to talk more about enlightenment than overall meditation.  

So, lets assume we have only residual thoughts, so when we start meditating what will happen is all those residual thoughts start popping up in our mind. And suddenly by default our mind start deleting it. Its may be like we are deleting cache from recycle bin. So for the moment our mind gets devoid of thoughts, no emotions, a memory card without any data.

So what is the outcome? Our mind gets reset for the moment. Feels more energetic, less cluttered, can better feel the moment, since there is no short memory to rely on, can take the decision better, non- biased way. This is the reason why in today's world many doctors recommend for meditation.

Now, lets come back to our topic of enlightenment. For me in very very simple word as I have understood today, enlightenment is mind without thoughts (worldly thoughts), when there is no outside thoughts we realize true self. Which of course doesn't happen with computer, hence a normal computers doesn't get enlighten. However in this AI era who knows if & if computers get enlighten, we all can guess that will be the start of destruction of human race.

Again back to topic. So technically in very very simple terms enlightenment is nothing but a state of mind ( or sub conscious mind) absolutely void of any any kind of thoughts, and to return in its purest form. When this happen mind start focusing on itself, that is my guess. 

So, now another assumption to understand the topic. When a person get success in devoid his mind momentarily during 10 minutes of meditation. I can call that the person is enlightened for the moment, though for a true moment. Though many many high personality may not agree with me on this term. But here my intention is to make the topic make as simple as possible to make a normal people understand.

Now comes the part which may get clash with some people beliefs, but as said earlier my intention is to define anything, my aim is just to understand the thing simple way. 

So, as if a person able to delete (Ok. when I say delete it means in human terms to bring the residual thoughts to its logical conclusion so that it will never ever again pop in our sub conscious mind) the data of this life, than that person will become a person of high knowledge in our society. (I guess people may understand by what I mean & thing is that this is possible in any religion, faith or belief.)

Now lets come to the Bhagwan Buddha. (I request you guys not to take it literally, I have mentioned his name only because he is the person who is most associated with the word enlightenment). So all those great soul who has attain true enlightenment like Bhagwan Buddha might have deleted the memory of all his previous births. And when a person is able to do that what he remains  is with is a true atman which is a part of a Universal God himself. That soul will become a part of the God himself.

I can further write on this topic because this type of thing always fascinates me. But for today I don't want to make the thing more complicated. So I will end the topic here itself. 

   

Magars during Nepal Unification - Before Rana Era

                                       This is one the interesting part I have found in the book named "Thapa politics in Nepal". This book not only helps in getting the glimpse of that era it also helps in status of Magar people in society at that time. 

This particular part in book with Appendix-N, which is in actual a letter written by that times British Residency in Nepal to Governor general of East India Company, while updating the current situation in Nepal.

Few interesting excerpts from the book is as follow:

"But from the 12th century downwards, the tide of Muslims conquest and bigotry continued to sweep multitudes of the Brahmans of the plains from Hindustan into the proximate hills, which now compose the western territories of the kingdom of Nepal. There the Brahmans soon located themselves. They found the natives illiterate , and without faith, but fierce and proud."

Natives is the word we need to give attention here. Khas are also included in it. 

"The offspring of the original Khas females & of Brahmans, with honors and rank of the second order of Hinduism, got the patronymic titles of the first order, and hence the key to the anomalous nomenclature of so many stripes of the military tribes of Nepal is to be sought in the nomenclature of the sacred order"

The above lines and few other lines that is there in book indicates that how Khas & the Brahmans from Gangetic plane blended with each other and help in establishing Khastriya caste in Nepal. In my own opinion this is the reason why in todays time its very difficult to distinguish between Khas & modern Chhetris. However this is again a topic in itself which I will definitely take up in my future blogs.

"The remaining military tribes of the Parbattias are the Magar & Gurung, who now supply the greater number of the soldiers of this state.

From lending themselves less early and heartily to Brahmanical influence than the Khas, they have retained, in vivid freshness, their original languages, physiognomy, and, in a less degree, habits.

The Gurungs are less generally and more recently redeemed from Lamaism and primitive impurity than the Magars.

But though both the Gurungs & Magars still maintain their own vernacular tongues, Tartar faces, and earless manners, yet, what with military service for several generations under the predominant Khas, and what with the commerce of Khas males with their females, they have acquired the Khas language, though, not to the oblivion of their own, and the Khas habits and sentiments, but with the sundry reservations in favour with pristine Liberty. 

As they have, however, with such grace as they could muster, submitted themselves to the ceremonial law of purity and to Brahman supremacy, they have been adopted as Hindus. But partly owing to the licenses above glanced at, and partly by reason of the necessity of distinction of caste to Hinduism, they have been denied the thread, and constituted a doubtful order below it, and yet not Vaishya nor Shudra, but a something superior to both the latter - what I fancy it might puzzle the Shastris to explain on Hindu principles.

The martial classes of Nepal are, then, the Khas, Magar & Gurung, each comprising a very numerous race.

The Khas are rather more devoted to the house of Gorkha, aw well as more liable to Brahmanical prejudice than the Magars or Gurungs; and on both accounts, are perhaps somewhat less desirable as soldiers for our service than the latter tribes.

These highland soldiers (refer to Magar & Gurungs), who dispatched their meal in half an hour, and satisfy the ceremonial law by mere washing their hands and face and taking off their turbans before cooking, laugh at the pharisaical rigour of our Sipahis, who must bathe from head to foot and make puja, ere they begin to dress their dinner, must eat nearly naked in the coldest weather, and cannot be marching trim again in less than three hours.

In war, the former readily carry several days' provisions on their backs: the latter would deem such an act intolerably degrading.

The former see in foreign service nothing but the prospect of glory and spoil: the latter can discover in it nothing but pollution and peril from unclean men and terrible wizzards, goblins, and evil spirits."

Though not directly we can get the status of Magars at that times. It gives at least some of insight into our history. One main thing is era of 18th century was almost as good as era of 10th century in many terms in case of Nepal. 

   

 

How planet & stars affect human lives – Astrology

 

Astrology is one field which always fascinates humans. Many don’t believe in it, but there are other peoples who believes in it. In South Asia astrology is integral part of human life.

 

Like others I was also fascinated by it. Though not a staunch believer of it, but few stories, few claims, few incidents always attract your attention towards it. So, as I grow up it was natural to have some curiosity or some questions crop up regarding it. Do stars & planet really affect human life & human destiny? If yes, how its effect our life? What could be the possible explanation of this.

 

For many years these questions have been revolving in mind. Just recently I have googled it to find the possible answer to. I have seen the same question put up in Quora I have seen and read the answers related to it. But surprisingly, none of the answer or the article was according to my thought. I may be wrong to it, but till now in my opinion this is the best possible answer of it.

 

So, let’s start. Before, even I used to think that it’s the gravity or some kind of force that have some kind of effects on humans. However, this thing is partly true in case of Sun and moon. The high tide and low tide in ocean is because of moon gravity & since we human are made of 70% water, it may have some fraction of effect on human and all the living or non-living things made of water. So can be the case with the Sun. But, again a things comes in the mind is that how all this planets & stars can shape ones life. One thing I want to clear here is the stars or constellations we talk in astrology is all from our own Milky way Galaxy only. So, how can some of the plants and stars from our own Milky way can have some effect on humans and not from the stars and planets from other galaxies.

 

So, here is my take on it. The thing that is used in astrology and that works in astrology is DATA & PATTERNS. This is the impeccable work done by our great ancestors. This is the detail study of planet and star positions in sky & then its link or observation in human life. It’s just like how AI works in today’s world, which in turns act on DATA. More the data better is the probability of matching it. So basically, it’s the reading of data & pattern in due course and make it more refine as it progresses or as we get new data. That is one of the main reasons why sometimes we feel that astrology or its prediction is not sync with modern science or modern life. Because once it was written, after that nobody has updated its data, thinking its complete. The simple example is ChatGPT in today’s world. As we know ChatGPT accuracy is depends on the data fed in it, latest the data better the search result.  

 

Hence, I can bet in future AI will be more superior astrologer as compared to humans. The only thing we need to do is continuously feed the data in it. More the data & latest the data, higher is the probability and higher the accuracy.

 

And what is more amazing thing is palm reading, forehead reading, foot sole reading, numerology all these future prediction techniques are based on sole study & result of DATA & PATTERNS.

 

So, to conclude this topic astrology for me is study of patterns & generalize it, this is as simple as this. Since, the things happened in past when the condition was so & so then there is high probability that this thing may repeat in future too. Stock market trading is the best example to understand it. The probability of the thing taking place in future is high but it’s not 100% sure that’s why it called pseudo-science. So is reading trading chart patterns. One last example, the recent phenomenon of doomsday fish. This is especially famous in Japan. If the people see doomsday fish on shore, they can predict that some catastrophe may occur in future. You guys yourself can check in google & see how many times did this actually took place. As again, if take this doomsday fish prediction techniques, more we understand it the cause or more we go deeper there is chance of getting more better result. For example, right now may be this deep ocean living creature are coming in surface because they are sensing some trouble in deep ocean, however after 100 years they may be seen on shore like other normal fishes because of some environmental changes, at that time we cannot say that whenever they are seen some catastrophe is going to take place. I hope its clear with you all know.

 

Again, this is my personal opinion, I may be wrong also but till than this will be my best explanation. This also tells you why it works sometimes and sometimes not. Why its work better on specific birth chart as compare to general prediction. Hope to see you soon with similar interesting topic next time.    

Between Worlds: The Vanishing Trance Rituals of Dhami-Jhankri Shamans

"SOURCE:  https://thewondernepal.com/articles/between-worlds-the-vanishing-trance-rituals-of-dhami-jhankri-shamans/"

Between Worlds: The Vanishing Trance Rituals of Dhami-Jhankri Shamans

In the dimly lit hearths of Nepal’s highlands, where stories still swirl with the smoke from firewood and prayer flags flutter in the mountain wind, there exists an ancient practice of crossing realms. The Dhami-Jhankri—Nepal’s indigenous shamans—have long served as spiritual bridges between the seen and the unseen, the living and the dead, the tangible and the mystical. Their trance rituals, once common throughout rural Nepal, are vanishing into memory. In today’s Nepal of smartphones and concrete cities, the old rhythms of the drum that summoned gods, spirits, and ancestral powers are fading—lost in silence.

Shamans of the Himalayas: Who Are the Dhami and Jhankri?

To understand the vanishing of these trance rituals, one must begin with the shamans themselves. The terms Dhami and Jhankri are often used interchangeably but bear subtle regional and functional distinctions. "Jhankri" is most commonly used in the hill regions and implies a shaman who enters altered states through drumming, chanting, and dancing. "Dhami" often implies a medium who becomes possessed or speaks on behalf of a spirit or deity, often in a more controlled ritual setting. Both roles blur the lines between healer, priest, oracle, and exorcist.

These figures are not trained in schools or temples. Their journeys begin with visions, dreams, or illness—what anthropologists term "shamanic illness"—a period of intense physical and psychological distress that is interpreted as a calling from the spirit world. Often a mentor shaman then guides the initiate through apprenticeship, teaching them ritual chants, cosmology, herbs, and the complex dance between the physical and spiritual worlds.

Entering the Trance: The Ritual Mechanics

A trance ritual typically begins with the beat of the dhyangro, a double-sided frame drum believed to summon and communicate with spirits. As the drumbeat intensifies, the Jhankri begins to chant mantras in esoteric languages—part Sanskrit, part local dialects, part spiritual tongue unintelligible to outsiders. As the rhythm deepens, the shaman’s body begins to shake. Their eyes may roll back, their voice might change. At a certain point, it is believed that a deity or spirit enters their body.

In some communities, the Jhankri dances around a ritual fire, often entering trance in front of the entire village. In others, the Dhami remains seated in a trance state, issuing oracles or instructions given by the deity possessing them. These sessions may address a range of issues—illness, bad harvests, ancestral disturbances, unseen forces, or spirit possession. Through trance, the shaman negotiates with these forces, offering sacrifices, chanting remedial mantras, or conducting rituals to restore balance.

Cosmology and the Spirit World

The Dhami-Jhankri worldview does not distinguish sharply between natural and supernatural. Mountains, rivers, forests, and rocks are all animated with spirit life. Illness, mental disturbance, or misfortune is often attributed to imbalances or disturbances in this spiritual ecosystem. The role of the shaman, then, is that of a mediator—someone who communicates with these forces and restores cosmic harmony.

Their trance is not mere performance. It is a religious and communal event, where boundaries between the self and other dissolve. The Jhankri is not merely pretending to be possessed—they are believed to truly embody the spirit of a god, an ancestor, or a natural force. For the communities that rely on these rituals, this transformation is not metaphor—it is fact.

Regional Variations Across Nepal

Trance rituals vary across Nepal’s ethnic tapestry. Among the Rai and Limbu communities of eastern Nepal, the Mundhum tradition provides a vast oral cosmology that underpins their shamanic practices. Their shamans, known as Nakchhong or Mangpa, invoke spirits of ancestors and nature in elaborate rituals that involve chanting of mythic narratives. Among the Tamang and Sherpa, the Bompo shamans blend Buddhist and animist elements, and often use trance to ward off spirits known as “gdon.”

In western Nepal, Dhamis act as mediums for powerful deities known as Kul Devta or village guardians. In possession rituals, Dhamis may take on the voice and personality of a particular deity, delivering prophecies or healing commands. In the hills of Rolpa and Rukum, trance ceremonies often coincide with seasonal cycles, involving community feasts and animal sacrifices.

From Healing to Performance: Trance as Cultural Theatre

In the past, trance rituals were intimate, practical, and woven into everyday life. If a child had a fever, a Jhankri might be called instead of a doctor. If crops failed, the community might sponsor a trance ritual to appease the local deity. But as biomedical care and modern infrastructure spread, the functional role of shamans has diminished. In many villages today, trance rituals are retained more as ceremonial performances—staged during festivals or tourism events rather than as integral aspects of daily life.

This shift transforms the shaman’s role from healer to performer. The trance, once terrifying in its rawness, becomes stylized. Chants are shortened. Drums are played for effect. The gods may still arrive, but their voices are now scripted.

Colonial and Religious Pressures

The decline of trance rituals has deeper roots, too. During the 19th and 20th centuries, Christian missionaries and state modernization efforts often labeled shamanic practices as "superstition." Schools discouraged indigenous rituals. Christian and Hindu reformers both attacked Dhami-Jhankri traditions as backward. In regions like the eastern hills, conversion to Christianity has further accelerated the decline of trance practices, especially among younger generations who are taught to see them as incompatible with their new faith.

Even in largely Hindu communities, state-endorsed temple priesthoods have often marginalized local trance healers. The introduction of formalized religion eroded the status of indigenous shamans who once served as spiritual leaders in their villages.

Modernity and the Fragmenting of Ritual Life

Perhaps the most potent force eroding trance rituals is not religion or science—but fragmentation. Modernity breaks the collective rhythms of rural life. Migration scatters families across cities and countries. Youth are educated in systems that ignore or ridicule ancestral knowledge. The communal spaces once used for trance rituals—village squares, shared forests, ritual houses—are now privatized or urbanized.

With each generation, fewer young people learn the old chants or drum rhythms. Those who do are often pressured to abandon them for more “respectable” careers. Some shamans quietly continue their work, but many have stopped performing in public altogether. In urban areas, trance rituals are either hidden or turned into folklore.

Voices from the Mountains: What the Elders Say

In the hills of Bhojpur, an elderly Jhankri named Purna Maya Rai speaks of dreams that once guided her. “When I was fourteen, the river called me,” she says. “I became sick. No healer could cure me. Then my grandfather appeared in a dream and gave me a mantra. When I woke up, I knew I had to drum.” She has performed hundreds of healing ceremonies since—but now, none of her children want to learn. “They say it is nonsense. They want to go abroad.”

In Kaski, an old Dhami recalls the days when villagers gathered in the courtyard to watch him enter trance and channel the goddess Bhagwati. “She used to speak through me,” he says. “Now they go to hospitals or YouTube.”

These voices echo across Nepal: a chorus of loss, of knowledge not being passed on, of power fading.

Digital Preservation and Ethical Dilemmas

In recent years, filmmakers, anthropologists, and spiritual seekers have attempted to document trance rituals before they disappear completely. YouTube is now filled with footage of Dhami-Jhankri ceremonies. Academic theses have been written. Festivals in Kathmandu showcase stylized versions of trance dances. Yet this preservation raises questions—does recording a trance ritual strip it of its sacredness? Can a trance, meant to be lived and embodied, survive as video?

Some elders resist documentation altogether, arguing that the spirits do not like cameras. Others welcome the interest, hoping it will revive respect for the practice. But digitization cannot substitute for participation. Ritual is not just information—it is experience.

Reimagining Continuity: What Can Be Saved?

The vanishing of trance rituals is not inevitable. In some communities, revival is underway. In Sankhuwasabha, youth groups have begun organizing apprenticeship programs for local shamans. In Lamjung, a women’s collective funds healing ceremonies and educates villagers about their ritual significance. In Dolakha, Buddhist shamans blend trance with mindfulness, offering spiritual counseling adapted for modern life.

These reimaginings do not aim to freeze the tradition but to evolve it. They ask: can the gods still speak in a changing world? Can the Jhankri still dance, even if the rhythms are different?

The answer lies not in nostalgia but in recognition. If trance rituals are to survive, they must be acknowledged not as primitive relics but as profound cultural technologies—ways of processing grief, maintaining social cohesion, and affirming human connection to land and spirit.

Conclusion: Listening Between the Worlds

Between the waking world and the unseen lies a space few dare to enter. The Dhami-Jhankri have long walked this threshold, risking madness, bearing suffering, and channeling the voices of gods and ghosts for the sake of their people. As they fade, so too does a way of being that honored dream, intuition, and mystery.

Nepal is changing, but its mountains still echo with drumbeats. Somewhere, in a remote village, a child may still dream of water spirits and wake with a chant on their lips. It is not too late. But saving this tradition requires more than documentation—it demands listening, believing, and returning to the spaces between worlds.

Let us not allow those doors to close.

 

Gods in Hiding: The Lost Deity Worship Traditions of Masta and Kul Devtas

 

SOURCE: https://thewondernepal.com/articles/gods-in-hiding-the-lost-deity-worship-traditions-of-masta-and-kul-devtas/

"Introduction

High in the hills of western Nepal, in the mist-shrouded valleys of Achham, Bajura, Doti, and other remote regions, gods once walked among the people. They were not distant celestial beings but powerful household and village guardians—Masta, Kul Devtas, and a myriad of local deities—worshipped through oral prayers, sacred groves, and trance rituals. These gods, unique to families, clans, and villages, embodied the land, the ancestors, and the very spirit of communal identity.

Yet, as Nepal rushes toward urbanization, digitization, and homogenized religion, these localized spiritual practices are vanishing. Sacred forests are cleared, rituals forgotten, and spirit mediums silenced. The ancient faith systems once central to life in the hills are now hidden—replaced by formalized Hinduism or ignored altogether.

This article explores the endangered traditions of Masta and Kul Devta worship in western Nepal, their roots, roles, and rituals, and the reasons for their rapid decline. It also asks: can these divine threads be rewoven into Nepal’s modern spiritual fabric?

Who Are the Masta and Kul Devtas?

The Masta are local deities primarily worshipped in Nepal’s far-western hills. Each Masta has its own area of influence—some are worshipped in one valley, others by entire districts. These deities are neither part of the mainstream Hindu pantheon nor Buddhist lineage but are instead animistic and ancestral, often associated with natural features, clan identity, and sacred geography.

Kul Devtas, on the other hand, are ancestral household gods worshipped by specific clans or extended families. They act as protectors, mediators of fortune, and recipients of intergenerational devotion. Though some Kul Devtas have been assimilated into broader Hinduism over time, many remain distinctly non-scriptural and ritual-specific, known only to the families who worship them.

In both cases, these deities are experienced and worshipped through oral tradition, shamanic possession, and seasonal rituals rather than texts or temples.

Ritual Practices and Sacred Geography

Worship of Masta and Kul Devtas typically takes place in sacred groves (ban mandir), ancestral courtyards, or open hilltops—locations believed to be spiritual thresholds between the human and divine realms.

In a typical Masta ritual, the following elements are observed:

• A Jhankri (shaman) or Deureni (spirit medium) invokes the deity through music, drumming, and trance.
   
• Offerings include local alcohol, flowers, goat sacrifice, and Dhami Jhankri chants.
   
• The deity is believed to enter the body of the medium, who then speaks on the deity’s behalf—blessing, diagnosing illness, or warning the village.
   

Kul Devta rituals, often held during Dashain, Maghe Sankranti, or ancestral feast days, involve:

• The entire family gathering for puja at the ancestral hearth or courtyard.
   
• Invocations that recall seven generations of ancestors.
   
• Ritual offerings of rice, tika, jamara, incense, and occasionally blood sacrifices.
   
• Oral recitations passed down, often in endangered local dialects.
   

Regional Examples of Masta Worship

1. Achham and Bajura: The Heartland of Masta

In Achham, nearly every village has its own Masta Ghar (god house). Some of the widely known deities include:

• Jay Masta of Ramaroshan
   
• Badi Masta of Mangalsen
   
• Sitaula Masta, Hingal Masta, and others, each with their own legends, behaviors, and preferences
   

These gods are believed to punish villagers if neglected, causing illness, drought, or livestock death. Thus, their worship is not only devotional—it is essential to village wellbeing.

2. Doti and Dadeldhura: Lineage of Kul Devtas

Many Brahmin, Chhetri, and Thakuri families in Doti trace their Kul Devtas back centuries. These deities are linked to their Thars (clan surnames) and often believed to reside in ancestral hills or sacred stones.

Each family has a unique set of rituals—kept secret and passed down orally, usually from father to eldest son. Some use a living tree, a shila (stone), or even a buried weapon as the deity’s resting place.

Decline of Local Deity Worship

The decline of Masta and Kul Devta worship is not an isolated phenomenon—it reflects larger patterns of religious, social, and environmental change in Nepal.

1. Migration and Diaspora

As young people move to Kathmandu, Gulf countries, or beyond for work, fewer remain in villages to carry out elaborate seasonal rituals. Children born in cities may never witness a Masta possession ceremony or know the name of their family’s Kul Devta.

2. Religious Homogenization

The rise of formalized Brahmanical Hinduism—along with the spread of Christian missionary and Buddhist revivalist movements—has marginalized non-scriptural local practices. In many cases, villagers have been told their traditional gods are “lower” or “superstitious.”

3. Environmental Degradation

Urban expansion, road construction, and deforestation have destroyed sacred forests and natural sites tied to deity worship. In Bajura, many Masta groves have been turned into pasture or cleared for buildings.

4. Loss of Oral Transmission

With elders passing away and younger generations disconnected, the oral chants, prayers, and genealogies tied to deity worship are vanishing. Unlike written scriptures, these traditions are not archived—and once lost, cannot be easily recovered.

The Social Role of Masta and Kul Devtas

Worship of these deities once served key social functions:

• Community Cohesion: Rituals brought entire villages together—regardless of caste or wealth.
   
• Health and Healing: Spirit mediums diagnosed mental and physical illnesses linked to supernatural causes.
   
• Moral Regulation: Fear of divine punishment encouraged ethical behavior and respect for elders and nature.
   
• Cultural Identity: In a diverse landscape, local deities anchored identity in geography and lineage.
   

With their decline, these social roles often go unfulfilled or are replaced by more commercialized, fragmented, or externalized systems.

Myth, Legend, and the Living Divine

Masta and Kul Devta traditions are rich in mythological lore. Many stories involve:

• A god appearing in a dream to an ancestor, asking to be worshipped.
   
• A divine snake, tiger, or bird leading the founder to a sacred site.
   
• A battle between village gods, leading to annual appeasement ceremonies.
   
• Oral genealogies tracing clans to semi-divine ancestors, kept alive through ritual recitation.
   

These myths are more than stories—they define territory, ritual calendars, and moral codes. The gods, in this worldview, are not above life but interwoven into it.

Revival and Preservation Efforts

Despite rapid decline, some communities and scholars are taking action to preserve these traditions:

1. Community Festivals

Villages in Bajura and Doti have begun reviving local festivals with help from youth groups and municipal governments. These festivals reintroduce music, dance, and rituals to younger generations.

2. Ethnographic Documentation

Researchers are recording oral chants, ritual practices, and genealogies in partnership with shamans and elders. Projects often include video archives, audio recordings, and publications in native languages.

3. Eco-Spiritual Protection

Sacred groves once protected by belief in local deities are now being preserved under environmental laws—acknowledging their dual ecological and spiritual significance.

4. Education in Schools

Some schools in rural areas are beginning to include lessons about local history and indigenous belief systems, helping children take pride in their own heritage.

The Urgency of Recognition

Without state recognition, Masta and Kul Devta traditions risk permanent disappearance. Nepal's focus on protecting temples and mainstream festivals has often ignored these invisible, oral, and land-bound forms of worship.

The following steps can help:

• Legal recognition of oral traditions as cultural heritage
   
• Preservation of sacred sites and groves
   
• Support for intergenerational transmission of rituals
   
• Respectful inclusion of local deities in national narratives—not as “superstition,” but as indigenous cosmology
   

Conclusion

The gods of Nepal’s hills are hiding—but not gone. They still whisper through the wind in the forests of Achham, stir in the stone shrines of Doti, and call through the dreams of aging shamans.

Masta and Kul Devta worship may not be found in temples or scriptures, but they embody the heartbeat of ancestral Nepal—a spiritual system where land, lineage, and life were indivisible. Their loss is not just a spiritual erosion—it is a cultural amnesia, a silencing of voices that once guided people through every birth, illness, harvest, and death.

To remember them, and to restore their place, is to reclaim a Nepal rooted in the land, not just the calendar—where the gods are still alive, waiting to be welcomed home."