Seluvis 'Pratiphal' Nakazumi was born July 7, 2007, in Bangkok, Thailand, and raised in the Buddhist tradition, specifically Theravada Buddhism. He is presently a student attending Karakura High School with hopes of becoming a doctor specializing in Traditional Thai Medicine and acupuncture. Opinions on him vary dramatically depending on who is asked, but he is something of a spiritual guru to an ever-growing number of people in his community. He is known for his passionate interest in Buddhism, and, controversially, 'The One Beneath': an octet that assembled in Karakura's 'Old Bear Cave' before suddenly ceasing their visits in 1989, vanishing without a trace. The cave is a place he speaks highly of and seems to frequent often.
His mother, Eveline Pratiphal† was an immigrant from the Netherlands who came to Thailand as part of a university program, but ultimately came back to apply for Thai citizenship after falling in love with Seluvis’ father, Chanakrit Pratiphal, who was effectively a mortician and funeral services consultant for the Thai Royal family.
Raised in Thailand’s Dusit district, Seluvis was surrounded by royal courtiers, as well as religious and government officials. He was always told by his tutors and authorities to trust his elders who ‘knew better’. However, he was a child and never fully absorbed this due to the influence of his father, who undermined all the suggestions from tutors within the confines of the family home at every opportunity.
His father expanded on the Mahayana tradition for Seluvis, and the family secretly practiced Vajrayana Buddhism away from the scrutiny of the court within the privacy of their family home. He received constant reminders from his father that ‘the Nyingma school’s teachings’ are more important than anything he’d ever learn.
Fond childhood memories of Seluvis, that he vaguely remembers, were generalized introductions to Mandalas, mantras, and mudras suitable for a young child, which Seluvis was taught to ‘keep secret’ due to his father’s position.
Seluvis’ childhood was largely isolated. Although he lived within Elegant Dusit, Thailand's political hub, with all its ornate government offices and temples, Seluvis didn’t really spend much time with children his age outside of school.
Most of his close friends were monks and courtiers, truth be told. His mother, however, did the best she could to ‘invite’ the children of palace courtiers over to their home in the hopes her child would forge friendships. Unfortunately, these attempts failed due to the children he was introduced to being rather spoiled and insensitive to Seluvis’ need for belonging. Family outings to the Khao Sam Lan National Park on a ‘once a month’ basis cemented an appreciation for nature within Seluvis’ mind.
Outside of family contexts, however, he didn’t ‘blend in’ well with his peers because of his name and his mother, who was not a native Thai but a tourist from the Netherlands who had settled in Thailand to marry his father. Seluvis often faced ridicule for his father's odd profession of 'dolling up' the dead. The bullying in some circles alarmingly intensified after his mother’s passing in 2013, particularly amidst court gossip that his father’s daily recitation of the Bardo Thödol and initial refusal to have his mother’s body cremated per tradition was a ‘sign’ he was a ‘necromancer’ and not simply a man stuck in deep grief.
Those Seluvis found easy to befriend during these early years were peers raised in the Mahayana Buddhist tradition, a minority practice in Thailand. Seluvis was drawn to it due to his upbringing, and those particular peers who shared mantras and sutras their families had them recite commonly, despite not fully appreciating their meaning. Although having a small pocket of friends sharing mantras with him to remain composed amidst quite rampant bullying, it, understandably, attracted more belittling as he and his small posse garnered a reputation of being the ‘weird’ kids who spent their free time ‘chanting’ and reading stories during recess. The harassment felt never-ending at such a young age.
There was some consolation, however, as criticism of his father from the mouths of children often quite unintentionally resulted in Thailand’s Royal Family being defamed as ‘weird’ or ‘creepy’. Mr. Pratiphal, not at all pleased by his son being bullied, often wrote to the bully's parents, suggesting that their children were being overly cliquey at best and at worst unpatriotic and potentially defaming the royal family through their speech. These letters were not taken seriously by the snobby parents who could afford to send their children to elite Bangkok schools.
The letters, in fact, only made the bullying worse. As did letters to teachers and a meeting with the school principal. Nothing seemed to stop it. Until, one fateful day, a student aged 12 went on a tirade, screaming at Seluvis inches from his face about how his family ‘turns people into ashes for those freaks in the Grand Palace’.
This was the last straw. Seluvis’ father got creative and quietly intimidated the families of the children with his home country’s Lèse-majesté laws. Criticism of religious cremation practices and especially the Royal Family was incredibly taboo in Thailand. No matter how mild or indirect it may be, it can have consequences. The threat alone was enough. Needless to say, the bullying stopped… but quite unsurprisingly, it led to Seluvis being largely incapable of forging any friendships from 2013-2014 as all his peers were too afraid to speak to him.
2014 MOVE TO TOKYO (7-16)
The relative stability of Seluvis’ early years was not to last, as the 2014 Thai coup d'état abruptly disrupted them. The protests and unrest in Bangkok placed not only the monarchy in an unenviable position, as a military junta used the protection of the monarchy as a justification for its actions and a tool to suppress dissent. Palace courtiers and those tied to the monarchy’s infrastructure, understandably, were hardly thrilled to be tied to an institution that was actively legitimizing this controversial military action.
Although Seluvis’ father, Chanakrit, was outwardly Theravāda in conformity with state norms, he privately practiced Vajrayāna Buddhism, favoring the teachings of the Nyingma lineage. Chanakrit’s quiet recitation of the Bardo Thödol at his deceased wife’s bedside and hesitation to proceed immediately with cremation had already generated murmurs among colleagues. In less sensitive times, such eccentricities might have been dismissed as personal grief. In a newly tense political climate, however, eccentricity could be reframed as instability. The changes were all much too close for comfort; with his son, Seluvis, already socially isolated, proving to be, unfortunately, a liability. A child known to repeat unorthodox mantras. A boy whose mother’s funeral rites had drawn gossip. A family already whispered about as ‘esoteric’.
Chanakrit did not believe his son was in immediate danger. He came to believe that his position could be at risk and that children can often become collateral in adult rivalries. He would not allow this to happen to his son.
Seluvis would never hear from his father again until around 2026. At the age of seven, Seluvis was sent abroad, finding refuge in Tokyo with the Nakazumi family, eventually being welcomed into the family and adopting their family name.
Japan, in his father’s eyes, was more than just a 'safe-haven'. While Theravāda Buddhism had shaped much of Thai culture, Japan’s influence by the Mahāyāna Buddhist tradition offered a spiritual environment that was deemed suitable.
LIFE IN TOKYO AND THE MOVE TO KARAKURA (7-16)
Upon arrival in Tokyo, Seluvis often relied on translators and his tutors to communicate with his new family as he learned Japanese. It was a huge learning curve, but the Nakazumi family, particularly Royki Nakazumi, who would frequently ‘fly in’ to check on him, and kept in contact with him online, was FULLY SUPPORTIVE of his efforts, often rewarding him for his achievements as he slowly but surely became proficient. He did not spend terribly long in Tokyo, only six years.
It was deemed appropriate, after consultation with a social worker, that Seluvis be homeschooled UNTIL he was proficient in Japanese to prevent him from suffering further bullying. Indeed, upon reaching the age of 13, he was put on a plane to come live in the diverse town of Karakura, where he would not be much of a stand-out at all.
Most concerning for him was the tales he was told by his teachers, of Buddhist Monks spreading their teachings in the year 744, constructing a small place of prayer, the Saisho-Setchi Temple, within the Kohaku mountains, specifically due to the belief that a manifestation of Buddha dwelt within its peaks. It was not this part of the history that disturbed him; indeed, he was joyful to hear that as Karakura grew in population, the monks gradually extended their influence to the island and its people.
What disturbed him was that as historical events caused Shintoism to rise in prominence, the once-believed manifestation of Buddha went on to be recognized as a mountain kami, named Chiharu-Yamatsumi. Seluvis questioned this narrative with deep suspicion, pondering whether all the manifestations were even the same. Those at the Shinsei Meisanaru Monastery had no answer that seemed to provide any comfort. From that day forward, he vowed to interrogate the truth of the narrative and see if other things were dwelling within the Kohaku Mountain ranges that the shrine’s inhabitants either were ignorant of or arrogantly refused to discuss.
Seluvis’s later teenage years involved him ascending Karakura’s greatest heights as soon as he turned 18, delving into Shugendō practices, which were not at all incompatible with Vajrayana Buddhism, the religion of his father. He forged new friendships. He was particularly drawn to those who similarly found joy in the mandalas, mantras, and mudras that had brought so much happiness to him.
Karakura’s Folklore surrounding ‘The Old Bear Cave’, and the mysterious party of eight (‘The One Beneath’) came to captivate the young man. The octet known to go into the cave, only to one day mysteriously disappear, leaving behind nothing but scriptures, candles, clothes, and unanswered questions. His fixation led to him quietly creating the TENKAI FELLOWSHIP, something he ‘denies’ creating today, simply claiming to be ‘a member among many’. He would have answers to his questions as he moved to revive Karakura’s forgotten Dharma himself.
Seluvis has essentially had to self-educate himself on the Vajrayāna path of his father in his absence, as well as the broader history of Buddhism, sometimes hosting ‘Dharma Talks’, something Karakura hasn’t seen for centuries. The Fellowship, during his teenage years, has engaged in some ... rather curious activism, to say the least. On and off-campus.
This unity would lead to the creation of a website containing information about the Fellowship, along with numerous videos promoting the group’s activities.
| ๑ | The TENKAI Fellowship | [WEBSITE]
[OOC]: The content within the website is accessible ICLY except where otherwise stated You stumble upon an unusual website. You notice your connection is not secure You notice the domain name ends in “.ru” Karakura's newest spiritual movement. We are the TENKAI FELLOWSHIP, an...
schoolrp.net
As Seluvis grew to learn more about Buddhism, he thought back to the mantras he vaguely recalled during his early primary school days in Thailand. Revisiting and learning more about them proved to be deeply enriching. While not claiming to be an ‘expert’ or aspiring monastic in any respect, it’s clear Seluvis enjoys talking and having other people defer to him for his expertise.
Word of the TENKAI FELLOWSHIP's activities has reached the Shinsei Seinaru Monastery, and only further increased concerns among some of their members. While the shrine priests are no strangers to some of the practices being 'revived'… certain aspects Seluvis appeared to be promoting seemed to veer clearly into the occult or esoteric. Scrying, for example, is generally seen as a very base, or 'lower' form of knowledge to be largely dismissed (tiracchāna-vijjā), but, in other circles, it is instead regarded as upāya or 'skillful means' which can help sentient beings on their path toward enlightenment.
One would think Seluvis would be a great fit for Karakura High’s Occult Club, but he has snubbed this group as:
The club, for its part, has a range of views about him: almost all are critical. It has added him to a list of banned students, who are not allowed to engage with the club in any way. Other critics include religious members of the Shinsei Seinaru Monastery, with one judicial figure declaring him a danger to the entire island. Some hold a more favourable view of him as a ‘spiritual revolutionary’.
Despite the controversy, Seluvis has mostly shown confidence and composure, calmly addressing any criticisms when brought up in ‘good faith’. Even his critics often have a difficult time specifically articulating what about his practices is ‘unorthodox’ or cause for alarm. He seems to have an answer prepared for every concern.
In October 2025, Seluvis underwent the Vajrābhiṣeka initiation with Kurokami Inyōsha, receiving the Vajra (Dorje) and Vajra Bell (Ghanta/Drilbu), along with knowledge concerning a specific mantra. Moreover, he was encouraged to memorize the spiral patterns left behind in the Old Bear Cave so that he might 'paint' them at will.
Very few appreciate what Seluvis got up to in October of 2025... but those who view the evidence relied upon by the defence in the case of Nakazumi v Akihito (Feb 2026) are prone to wild speculation.
A 'Zen', serene, calm and inviting demeanour is something Seluvis tries to cultivate at all times. Unfortunately for him, the island's history notwithstanding, the prefecture he finds himself in isn't exactly known for being the most peaceful place in the world. It is a constant struggle. The young man is prone to being extremely suspicious about the motivations of others and is somewhat prone to spiritual narcissism from time to time, though that is something he is painfully self-aware of.
He is prone to asking people about their goals or aspirations to learn more about them, viewing the idle and indolent as deeply pitiful creatures. Why linger and not grow when the spiritual path is right there? The potential for rapid enlightenment, even within a single lifetime, is available for all who are ready to make that commitment.
Others have described him as extremely talkative to the point of being nauseating, enjoying the sound of his own voice, 'a bit of a freakazoid', insanely insecure, and occasionally unsettling. His more sympathetic correspondents and even some critics concede he is extremely charismatic. This is to be expected from someone who sees it as their duty to help others discover their potential, or 'tathāgatagarbha' specifically.
- Silver Flute
By far Seluvis' most iconic accoutrement is his silver flute, which has garnered an infamous reputation for 'hypnotizing' people due to what he calls the 'sensationalist' claims of a certain Jurist. But are the rumours true? Whatever the case, he clearly knows how to play the flute and carries it everywhere with him. In one instance, he had his flute taken from him: robbed. It caused immense irritation and distress, as well as a police and SLT report. The thief received detention. Not much else happened. He has also, from time to time, been seen leading people around Karakura to the sound of his flute with visible delight on his face.
- Vajra and Vajra Bell
- Mala Beads
JOURNAL: Noteworthy events from March 2026:
Deeply trusted confidants | Friends and Family | Colleagues and Peers | Enemies/Adversaries |
[REDACTED] | Royki Nakazumi 'Bro, why is your dad out here looking like Cinnamoroll?' - Adoptive father of Seluvis and owner of Pinkumo. Seluvis values his adoptive father greatly for his patience in ensuring that he learned Japanese, continued learning his native language, and entered KHS 'smoothly'.Kogoro Moguro Nakazumi 'You're a real one, Grandpa' - Adoptive grandfather of Seluvis and owner of Henki-Do. A genuine delight to be around, often graciously performing small favours for Seluvis and giving him life advice, some good, most unhinged. Regardless, Seluvis relishes any time they get to spend together and is proud to call him his grandfather. | Mercella Ambrose 'Dreadful, disrespectful, careless, sometimes unacceptably insubordinate... but her potential is considerable, among the few she is, to receive tutelage in that wondrous month.' - A clear associate of Seluvis, who features in one of the videos on the TENKAI FELLOWSHIP website. Though it appears that while the pair respect one another to some degree, they are hardly 'friends'. | Dr. Katsuhito T’sien Saiky-Akihito 'A moronic jurist full of hot air, drunk on ego, with seemingly no redeemable qualities: Icchantika made manifest'. - A jurist who has defamed Seluvis openly through the circulation of letters. Was taken to court in February 2026, but the Judge accepted a 'motion to dismiss' mid-trial in under five sentences, notwithstanding the absolute circus that was Katsuhito's behaviour in court.Damian Vescari 'A violent and foolish monster who relishes in his own Adharma' Judge Sofiya Nekrasova How the hell is this moron even on the bench still? - Judge who heard the case of Nakazumi v Akihito above, accepting a 'motion to dismiss' the case mid-trial, and making certain rulings with respect to hearsay evidence that would make anyone who has studied criminal procedure want to beat her with a gavel.Dr. Naomi Inoue and Dean Ezra Higglebottom 'Spineless puppets. If bootlicking were an Olympic sport, these two would blind the world with their gold medals. Sickening sycophants. May all manner of misfortune rightly fall upon them. They have brought it upon themselves.' [Every single solitary person on the defence's 'Witness List' in the case of Nakazumi v Akihito]'All shall be made familiar with the law of cause and effect in time. May they be rendered better people for it' |
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