󠀲󠀲IIꓸ Sikhim (1924) - blame None

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# Nicholas Roerich. Altai-Himalaya

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## II. Sikhim (1924)

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Evokingly and sharply the arrows whistle across the gulley, from out the bamboo grove.

The Sikhimese remember their favorite ancient pastimes. One says: “The arrow is better

than a bullet. It sings as it strikes while the bullet screeches as it flies outward.”

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In the morning a red leaf was brought to us: “In the eveningSenge will

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arrive.” After sunset upon the zigzag of the path, the fires began to flash out and the

trumpets to resound. And finally it came rolling on—motley, noisy, trumpeting, drumming;

with a dragon, with handmade horses, with paper yaks. With popguns and many-colored

fires the dance proceeded, the motley crowd receding into the violet enamel of the night

amid the explosions of the flaming spark. . . . These are Polovetsky dances! And the

banners upon the staffs—these are the standards of Jenghiz Khan!

If you understand, then you will be understood. Touching are some of the gifts of the

lamas. Knowledge is needed in order to understand all the finesse of intention in these

gifts. To whom an image, and just which image; to whom, a bearskin; to whom, a leopard

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skin; to whom, a fur coat; to whom, a khalat; to

whom, a khatik; and if so, whether one with designs

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or a white one. By the hieroglyphs of these objects one can read their entire

relationship with you. Are you recognized as a great scientist? Or are you left within

the limits of conventional politeness? Or are you left without attention? Often the

non-understood “ceremony” is simply a short subtle code of gesture and conduct.

Two worlds find expression in the Himalayas. One is the world of the soil—full of the

enchantment of these parts. Deep ravines and grotesque hills rear up to the cloud-line,

into which melts the smoke of villages and monasteries. Upon the heights gleam banners,

suburgans or stupas. The ascending mountain passes curve with sharp turns. Eagles vie in

their flight with the colorful kites flown by the villagers. In the bamboo-stalks and

amid the fern the sleek body of a tiger or a leopard adds a glimmer of rich

supplementary color. On the branches skulk the dwarfed bears; and a horde of bearded

monkeys often escorts the solitary pilgrim.

An earthly world this, full of diversities! A stately larch stands beside a blooming

rhododendron. All is entangled. And all this earthly wealth shades into the blue mist of

the rolling distances. A chain of clouds crowns the lowering mist.

Above this synthetic picture, it is strange, unexpectedly startling, to behold new

ramparts mounting the clouds. Above the nebulous waves, above the twilight, glimmer the

sparkling snows. Erect, infinitely beauteous, stand these dazzling, impassable peaks.

Two distinct worlds, intersected by a mist!

Besides Mount Everest, fifteen peaks of the Himalayan chain surpass in height Mont

Blanc. If from the great river Rangith we survey all the approaches to the snowy border

and all the white domes of the peaks, nowhere, to one’s recollection, is there such an

open barricade of elevations. From this superb prospect one obtains an especially

enthralling impression of the grandeur of the Himalayas—“Dwelling of snows.”

To the side of the ascent, the summits merge into one implacable wall—the jagged,

unending ridge of the Sacred Lizard. It is difficult to discern that just at that point

are hidden the snowy summits of Jelep-la and Nathu-la on the way to Shigatse and

Lhasa—the fog seems especially often to envelop this road.

The upper portion of the Buddhist banners bears the cross-shaped spear, disk, crescent

and lotus-petals. Are not the emblems of all teachings intertwined upon one flagstaff?

In these reminders of the symbols of the elements of Nature everyone will find an image

near to him.

Upon the ikons and ornaments of Tibet often is found, glowing with precious stones, the

image of the fish—that happy sign—the same found upon the walls of the Roman catacombs.

In one conception is united the Buddha’s “Wheel of life,” the Circle of the “Elements

forming the mystery” of the Christian church and the “Wheel of Ezekiel.” The many-eyed

seraphim and multiple eyes of the Luminous Mother of the World penetrate equally into

the recesses of the soul.

In the cults of Zoroaster there is represented the chalice with a flame. The same

flaming chalice is engraved upon the ancient Hebrew silver shekels of the time of

Solomon and of an even remoter antiquity. In the Hindu excavations of the periods from

Chandragupta Maurya, we observe the same powerfully stylized image. Sergius of Radonega,

laboring over the enlightenment of Russia, administered from the flaming chalice. Upon

Tibetan images, the Bodhisattvas are holding the chalice blossoming with tongues of

flame. One may also remember the Druid chalice of life. Aflame, too, was the Holy Grail.

Not in imagination; verily by deeds are being interwoven the great teachings of all

ages, the language of pure fire!

It has long since been said, “Faith without deeds is dead.” Buddha pronounced three

paths: the long way of knowledge, the shorter way of faith, and the shortest way—through

action. David and Solomon also glorify the strivings of labor. The Vedanta extols the

manifestation of works. Verily, in the foundation of all covenants, action is placed

foremost. This is the creative fire of the Spirit.

Are the symbols of the Hindu Trimurti alien to the Trinity? Does the

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Buddhist Tree of Wishes, hung with the objects of all desires, not

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respond to our conception of the Christmas Tree? What of the details of the arrangement

of the temple altars? What of the ascetics and hermits, who buried themselves in their

stone coffins? What of the image-lamps and the fires of conjurations; the wreaths and

candles of heartfelt prayer, flung upon the bosom of the Ganges? And the birch of

Trinity, the musk and incense? And the wrought gem-bedecked vestments? And the stones,

thrown at Buddha by his close relative, are they not the same as the stones hurled at

Stephen? Verily, not by accident have Buddhist legends been carved upon the frescoes of

the Campo Santo in Pisa. Profound in its significance too is the Moslem legend telling

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of the visitation of the mother of Jesus to the mother of Mohammed before the birth of

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the Prophet. And Ladakian castles are towering, in the very same flight, as the eagles’

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nests of Faienza or Montefalcone.

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In Jeddah, this gateway to Mecca, the Mohammedans especially venerate and guard the

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so-called Tomb of Eve. And it is the same Archangel Gabriel—he of the Old and New

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Testaments—who upon Mount Hira bade Mohammed commence his preaching—the same one!

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Mogul queens bore the revered title of Miriam. Miriam, Mary, Mother of the World. From

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times immemorial have the most ancient forgotten temples extolled the anticipation of

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the new epochs.

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In the ancient city, Kish, the Temple of the Mother of the World has recently been

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discovered.

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Sarnath and Gaya, the scenes of Buddha’s personal achievements, are fallen in ruins, now

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only the goal of pilgrims. So too, Jerusalem. “Because Jesus himself witnessed that the

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prophet is without honor in his own country.”

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According to the legend, Buddha’s initiation was performed in the presence of the High

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Ones. The site of initiation is called “the holiest stupa” but its location is not

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disclosed. The sites of Buddha’s achievements on the Ganges are known, as well as the

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scenes of the birth and death of the teacher—in Nepal. According to some indications the

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initiation was performed farther north—beyond the Himalayas, because Buddha came down

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from the north for the performance of his works.

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But where was Jesus until his thirtieth year? Who knows those haloed retreats? Whither

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lies Korya-Morya? Shall they be revealed?

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The legendary mountain Meru, according to the Mahabharata, and the equally legendary

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height Shambhala in Buddhist teaching, both lay in the north and served as the summit

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for initiations. And not everywhere until the appointed date, can the details of these

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places of high knowledge be told.

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Wise intercourses—one sees clearer from above. Instead of petty quarrels of

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denunciation, history recalls to us truly international ties. It is pointed out as a

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historical fact that a Mongolian Bogdo-Khan was saved from illness by the “appearance of

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Nicholas.” This is averred by the Mongolian Khutukhtus, whose knowledge is considered

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very high. All is full of signs, only do not overlook them, Observe keenly and joyously,

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and flexibly.

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Upon the wrist of a Tibetan woman we observed a strange blue sign, which on closer

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inspection showed the appearance of a tattooed blue cross of equal ends. When she was

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asked the explanation of this sign, the woman revealed that a Tibetan physician had

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applied the sign during “a very dangerous cough”—evidently pneumonia. Tibetan physicians

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generally inject medicines under such signs. This sign was made by the personal

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physician of the Dalai Lama during his three years’ stay in Darjeeling. Swastika is a

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symbol of the conception of fire and life.

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According to the prophecy of Lama Tsa-rinpoche, the present attempt to conquer Everest

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will end only in losses. Let us see whether the old lama is right.

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The lama seemed astonished at the desire of foreigners to ascend the summit of Everest,

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at any risk. “Why expend such efforts in the physical body? Is it not simpler to be

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there in spirit?” For with ease do lamas project their astral bodies, for which, of

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course, no height is an obstacle.

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From this very window the high priest sent prayers

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to Tibet which was troubled by the Chinese. For three years, facing the wall of the

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Himalaya, he kept vigil.

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In the time of the old Jesuit mission, about three hundred years ago, in Lhasa, there

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was a Christian chapel. Great lamas visited it. Now no one even remembers the

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approximate site of it.

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The lama here bewails the visiting hunters—they came and killed many stags! And now when

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the lama strolls into the forest, few are the stags that come to him. And he loves the

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animals to approach him! Not savagery but deep culture rings in his complaint. We are

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reminded of the tale of old Avramy, who was a shepherd beyond the Ural, and when he

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prayed to the East, all the sheep in silence turned also toward the sunrise.

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In Buddhist monasteries it was the custom to confine in the library him who was defeated

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during a scientific argument. Let him learn more! An excellent custom!

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“A Chinese Amban (governor), an evil and dissolute man, was desirous of visiting a

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venerated holy abbot of the local monastery in Tibet. By persistence and force he

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demanded an audience, but when he entered the reception room of the abbot, he saw on the

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throne, instead of the holy man, the image of a hideous pig, and in fright he rushed

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from the presence. Thus the dissolute man, making his way by force, found an image

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worthy of him! A fine reminder to all despots. ‘With what measure ye mete, it shall be

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measured to you again.’ ”

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A legend of Central Asia tells of the mysterious nation, underground dwellers—the

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Agharti. Approaching the gates into this blessed kingdom, all living beings become

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silent, reverently pausing in their course. Recall, now, the Russian legend about the

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mysterious “Сhud” which went underground to escape the persecution of the evil forces.

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To this secreted place also leads the sacred legend of the subterranean Kitege.

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Everything comes from the North.

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The whole world tells its tales of underground cities, treasure troves, temples merging

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under water! The Russian and Norman peasant relates about this with equal surety. So,

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too, does the inhabitant of the desert know of the treasures which sometimes glimmer

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from under the sand waves and then—until the ordained time—recede again under the earth.

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Around one beacon-fire are gathering those who remember the predestined dates. We do not

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speak of superstitions but of knowledge—knowledge revealed in beautiful symbols. Why

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invent, when truth is so manifold? In La Manche even now is seen the city which has been

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“submerged” under water.

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Many sources tell of the subterranean dwellings in the district of Lhasa and Koko-Nor. A

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lama from Mongolia recalls the following legend: When the foundations of the monastery

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Genden were built during the time of the Teacher Tsong-kha-pa, in the fourteenth

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century, it was noticed that through the gaps of the rocks there arose the smoke of

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incense. A passage was broken through and there was found a cave in which, motionless,

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was seated an old man. Tsong-kha-pa aroused him from his ecstasy and the old man asked

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for a cup of milk. Then he asked what teaching now existed upon earth. After which he

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disappeared. It is also pointed out that the Potala, the palace of the Dalai Lama, has

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hidden recesses of the greatest antiquity. By the facial expressions of the high lamas

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one will not discover anything. One must seek through other paths.

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If so much lies underground—how much more lies under the veil of silence. It is naïve to

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insist, after the first cautious response. An authoritative astrologer assures us that

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he knows nothing—has only heard rumors. Another who is versed in the ways of antiquity

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just now insists he has not even heard of such things. And why should they answer

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otherwise? They must not betray. Most heinous is treason—and there are many traitors. We

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discern the true devotion and behind it the structure of the future.

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It is said that Solomon manifested such devotion toward the Temple that even when

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breathing his last, lest he interrupt or harm the work of construction, he remained

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upright in prayer until an ant bored through his staff. The example of perseverance and

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devotion!

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Unexplained have remained the strivings of Solomon toward the One Beginning, sheltering

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all forms of knowledge. Abandoned Fatehpur-Sikri (near Agra) is full of the signs of

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this unity which was understood by Akbar the Great who preached the spirit of One

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Temple. In the center of the palace-court is still standing the temple of united

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religion. Superficial writers wonder why the walls of this mysterious structure bear the

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remains of such varied signs—the traces of Buddhism mingled with Hindu and Christian

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fragments. This united torch was already manifested in life!

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“Wise in heart and mighty in strength; who hath resisted Him and hath had peace, Who

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spreadeth out the heavens and treadeth upon the waves of the sea—Who maketh Arcturus and

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Orion and the Pleiades and the inner part of the south—Who doeth things great and

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incomprehensible and wonderful of which there is no number”—exclaims Job about the One.

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And are not the mysterious signs of Watan and Senzar received by great lamas pointing

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toward it? We asked the Lama, “Is it true that the? is approaching?” He looked closely

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at us, then answered, “Such are the prophecies.”

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In 1924, according to Tibetan calculations, the new era began, for here a century is not

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calculated as a hundred years but as sixty.

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You listen to the reading of the Bhagavad-Gita; you hear the exclamation of the Buddhist

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servers of the temples. You listen to the singing of the choir. Does there not appear

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before you the One Image—the One common Will toward happiness and joy, to the unity of

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consciousness, embracing and conquering, to the exalting and enlightening Aum?

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Should we not reflect why all Covenants tell of the same active beginning? Why is the

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manifestation of phenomena always accompanied not only by the same unexplainable words,

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but always by a vivid action of spirit? The writings say, “He revolted.” And without the

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wondrous “uprising,” without this invisible action, nothing is decisive. He realized and

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became enlightened; became filled with invincible courage!

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The formulas themselves often astonish by their universality. In them are united the

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summons of the mysteries with the prayers of the most unexpected cults separated by

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whole epochs and whole continents. The language of the Mother of the World is the same

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for all cradles.

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“Hallelujah, Hallelujah, Hallelujah,” or “Halelu, Halelu, Halelu” is a conjuration of

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ancient rites. From the Chaldeans, Babylonians, through the Israelites it reached our

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era. It is also known by several tribes of India.

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In this region the simple guide will suddenly turn around on his path and proclaim: “But

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men must finally realize that all is one and all are equal! But will That soon come,

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Which will unite men?” So thinks and ponders the simple, poor man, among the blue hills

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of Sikhim. In the hope of the guide you discern the powerful proclamation of

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Vivekananda; without depreciation, only in all powerful unity and righteous

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understanding, he walked. One wishes that our priests of the West valued Buddha in the

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same way as the enlightened lamas speak of us. Only in such benevolent understanding

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lies the guarantee of the future structure. All creators of Community must be

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recognized.

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Principally let us have less of ignorant denials.

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With difficulty one succeeds in getting plants which nurture the musk-deer. But how to

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bring this mountain pine to the laboratory? Below the altitude of six thousand feet, the

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plants perish.

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Most often from Bhutan the ragged, deep blue furling waves of fog crawl upward. Not only

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the snowy ridges but also the steps to the mountain paths are wrapped in the dense mist.

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It is difficult to believe there is a hidden glimmer. Shall we not begin denying the

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very existence of the Himalayas? If they are invisible, that means they are

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non-existent! Whenever something is invisible to us we presume it does not exist. Such

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is the decision of ignorance.

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Intricate are the mountain paths with their many turns. How many are the earth-covered

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pits under the horse’s hoofs! Many are the intercrossing currents and streams, with the

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torpid dampness under the green-blue foliage. Truly many are the serpents beneath the

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flowers. And the language of the murmuring foliage is incomprehensible.

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Early are the stars aglow here. Toward the East, undiminished, flames the

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triple-constellation of Orion, this astonishing constellation which finds its way

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through all teachings. In the archives of the old observatories, undoubtedly much

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remarkable data could be found about it. The cults which surround some constellations

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such as the Bear and Orion amaze you by their widespread popularity.

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The wisdom of the Shamans designates them for worship. Nor did Job accidentally point to

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them alone as the supreme act of achievement. The glimmer spreads everywhere. In the

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latest number of the Journal of the London Asiatic Society is this very important item:

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“The Emperor Baber near the beginning of his memoirs says: ‘On the outskirts of Barakoh

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is a mosque called the Jawza Madjid. The real meaning of the word is House of Orion.

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Jawza is a name of Orion.’ ” With what ancient cult was the mosque pointed out by Baber

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identified? It is now most likely effaced by the sands of the great desert. Thus we see

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how unceasingly does Orion attract the eye of men. Again are the astronomic bulletins

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telling of the inexplicable pink rays, which have suddenly flashed from this

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constellation. The constellation of Orion contains the signs of the “Three Magi.” The

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significance of Orion, too, in ancient teaching was compared to the significance of

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Atlas, supporting the weight of the world. Verily, the Star of the East!

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Only in the East do you feel the vital sense of astrology and astro-chemistry in its

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scientific import. The observatories in Jaipur and in Delhi overwhelm one with their

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fantastic conviction.

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The air is pure. The small Lepchas, coolies of Sikhim, bear huge stones up to the

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mountain on their backs. It is for the unknown structure. Their heads are bent so low

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that one cannot distinguish their faces, because of the shawl and metal rings and

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chains. Will they be able to bear it safely? How is it possible to overload a body four

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feet high with such an immeasurable burden of stones! Yet instead of groans you hear

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laughter from under the bent back. Much laughter is heard in Sikhim. The further one

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goes toward Tibet the more communicative are the people. And the more often one hears

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singing accompanied by a pleasantry. The air is clearer here.

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The chief of the caravan is called Sardar. In his purple kaftan, he is mounted firmly on

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the white mountain pony. Many are the white horses here.

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The caves of Kinchenjunga, where were guarded the treasures, are still far off. In one

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of the caves is the statue of Padma Sambhava (teacher of Tibet) and behind it is seen a

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stone door—never yet opened by man. And yet they say: “Nothing remains hidden!”

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The human consciousness often is “like a dog’s tail. If it has curled itself—no matter

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how you straighten it out, it still persists in curling back.” Thus it was told by the

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ancient Chinese.

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But it is also known how completely the consciousness has been transformed by a mere

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touch.

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“Why do you not tell us all you know, as if you were strewing pearls or setting

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landmarks?” By these signposts you yourself will pass the entire way. You alone—by human

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feet. According to your growth shall you yourself gather pearls. By your own hands shall

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you match them. By your own hands will you develop dynamic power. “You will return” and

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project your will.

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Otherwise matter will again not flow out in the “song of ceaseless labor.” In this way,

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superficial curiosity will be divided from true striving. They tell of one “modern sage”

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who offered to found an institute where anyone coming from the street could at once be

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convinced of phenomena. But this “sage” forgot to offer these strange comers from the

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street at least the wherewithal to wash their hands for the tests. There are ways which

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we must approach only with pure hands and with our own will.

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And if through the shell of the objects of every day you will be enabled to behold the

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summits of the cosmos—what a new wondrous and undiminishing outlook shall the world have

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for the unsheathed eye. The medical lore of the ancients acclaimed laughter as useful

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for the purification of the glands. How useful then must a smile be for the brain! Thus

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shall the trembling conjuries of fear be transformed into the valiant call of joy.

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**TASHIDING**

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The motley figures of hell are being trampled down by the powerful feet of the White

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Guards. Red and green “guardians of the entrances,” many-armed and with horrible grins,

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are threatening the violators. In explosive gasps flare up the gold tongues of the

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primeval flame. The misty aureoles of lights are glowing. . . .

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With cold respect or else with a clerical sense of the scientific, do we examine the

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Tibetan and Nepal banner-paintings in the British Museum, the Musée Guimet in Paris, or

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the Field Museum in Chicago. But in a completely different attitude do we approach the

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same paintings on this site, and they speak to you quite differently. Every gesture of

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Buddha’s hand is of vital meaning for the local world. The good and evil entities with

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their endless symbols are transformed from ornaments into a living epos. The images are

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enfolded in a stirring harmony of tones. The finest of these are of ancient work

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although the new paintings are also at times excellent.

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Let us predict for these images a great future—just as twenty years ago the future

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importance of the old Russian ikons was predicted. Merited attention has been given to

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the Chinese and Japanese art. An elaborate literature has expressed this free art

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concisely. But after a study of classic Egypt, after the subtlety of Japan, after the

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romance of China and after the arabesque of the Persian and Mogul miniature, now appears

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a new object for study and admiration. The art of Central Asia is coming to the fore. In

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the fiery fantasy; in the dignity of the fine form; in the intense and complex gradation

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of tones is manifested this completely unique and striking art. But in its quiescent

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expression this art responds to the mystery of the cradle of humanity. In itself it

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forms Asia, to which in time shall be directed inquiries and researches.

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Only, it is necessary to knock upon the doors of this beauty without threats, without

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weapons, without pillage. With full readiness must we gather the pearls of profound and

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anonymous achievements; without superficial scientific hypocrisy and without bribed

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treachery.

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To study the life of a nightingale by first killing it—is it not barbaric?

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One remembers keenly some objects discovered by Kozloff in Kara-khoto in Mongolia.

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Especially does one recall the wondrous image of the woman’s head. If such a people

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lived in the silenced cities of the deserts—how far were these places from being a

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wilderness!

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Wisely, wisely did the deserts succeed in guarding for posterity new treasures, and not

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only material treasures. . .

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One must recall not only the swords of the Tartar in measuring the life of Central Asia.

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There are also the tents of all travelers and searchers. Even to the Khan’s camps were

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summoned the finest of artists.

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I remember how badly fared one young doctor who was sent to Urga in Mongolia for

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service. Poor soul, he knew not what and how to search. If the young generation could

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realize what treasures were prepared for it, and lie at the edge of the road—unlifted.

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Sometimes it is only a question of lifting up the treasures.

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A little shepherd boy found 120 pounds of gold in Scythian objects, because he was

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attracted by the glimmer of metal which sparkled on the slope of the hill, washed off by

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the rain. How many such sparks are glimmering! But often our eyes are dulled by

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laziness.

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The blessed Maitreya is always represented crowned by a wreath, in a great image. Three

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years ago, a gigantic image of Maitreya, bearer of the new age of universal Unity, was

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placed in Tashi-Lunpo, the monastery of the Tashi Lama. This idea has been invoked with

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the new approaching era of Tibetan chronology.

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During the service in the temples smoking Tibetan tea is passed around. Therein is the

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idea of the Grail in this filling of the vessels before the Blessed Image. One must

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never leave the vessel empty—this is contrary to the custom of the East. Then the

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gigantic trumpets are sounded, like the voices of storm and thunder, with their summons

418

to the future. Backs adorned with their purple mantles are bent low, thinking of the

419

future. And like a fiery field, under the image of the Dream of the World, one hundred

420

and eight fires are glimmering.

421

422

In a special compartment are guarded the masks of the keepers. Is it possible that these

423

frightful visages can symbolize the way of benevolence? However, these are not symbols

424

of benevolence but symbols of earthly elemental forces. For there is the heaven and the

425

earth.

426

427

Even the physical world of Tantrik teaching, which has been so degraded in modern

428

understanding, must be conceived sublimely. The teacher, Padma Sambhava, would not have

429

proclaimed only a physical teaching.

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I look upon an ancient painting of the Monastery Daling. Here are the acts of the

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teacher, Padma Sambhava. All his forces are represented in action. Here is the teacher

434

as a black-hatted lama with Solomon’s Star upon his headdress, striking a dragon. Here

435

is the teacher summoning the rain. Here he saves a drowning one; he charms small evil

436

spirits; weaponless, he conquers beasts and by a magic weapon he smites a tiger, first

437

covering his head with the sacred triangle. Here he makes the serpents harmless; here he

438

conjures the stormy current; and he sends rain. Now he fearlessly converses with the

439

gigantic mountain spirit. Here the teacher flies above all mountains. Now out of the

440

shelter of the cave he hastens to comfort the world. And finally in the circle of a poor

441

family, he prays for a benign sea voyage for the absent master of the house. No matter

442

how clouded is his teaching now, its foundation stills gleams through.

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Or again, another ancient painting: “The Paradise of Padma Sambhava.” The teacher sits

446

in the Temple surrounded by the Righteous Ones. The Temple stands upon a mountain

447

separated from the earthly world by a blue river. Across the river are stretched

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white hatiks (scarfs) and upon them the self-denying

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voyagers are crossing to the temple. A clear picture of the illuminated ascent! Of

450

course, his commentators have besmirched even this manifestation. How encrusted with

451

false dogmas are also all religions.

452

453

Of course, the teacher, Tsong-kha-pa, is still nearer. He rose beyond the confines of

454

magic. He forbade the monks to have recourse to magic powers. His teaching—that of the

455

Yellow Lamas—seems less spoiled.

456

457

On New Year’s Eve, February 4, after sunset, the fires in the monasteries upon the hill

458

dart up. And the ringing gongs and the far-away drums reverberate. ... In the morning

459

are held the dances.

460

461

Before the New Year, the evil entities are destroyed by conjurations and dances. In the

462

Dance of the Stags, the effigy of the evil entity is hacked and its parts strewn around.

463

In the midst of the circle proudly walks the Guardian of the Teaching, brandishing his

464

sword—while black-headed lamas whirl around, swirling the wings of their broad sleeves.

465

Musicians in high yellow hats are coming to the fore, like Berendeys in “Snowmaiden.”

466

And above the ornamented cornices of the temple the eagles wheel, while from the turrets

467

of the hill the assembled crowds stand out in colorful relief.

468

469

The dances themselves on the New Year’s day acquire significance, with their frightful

470

symbols of evil entities. How far removed is the impression made by these awe-inspiring

471

masks, against the sunny background of the Himalayas, from the oppressive dark corners

472

of Museums where these examples are so often collected, frightening the visitor by the

473

apparition of a conventional hell! Of course, this hell is invoked only for the

474

terrifying of the weakly developed souls, and much fantasy is devoted to the

475

intensifying of these hellish countenances.

476

477

In the monastery of the Red Caps the impression is not so luminous. In the Red

478

Monasteries of Padma Sambhava this symbolization is more physically conventional. The

479

play starts with a simple “mystery” of the judgment over the dead. The chief lord of

480

hell approaches with his assistants. The beastlike servitors drag forward the black soul

481

of a dead murderer. They weigh out his crimes. The chalice of his sins weighs down the

482

balance, and the murderer is thereupon thrust into a seething caldron. The same occurs

483

to the soul of a female sinner.

484

485

But then there is summoned forth a saint in the vestments of a lama. He is adorned in a

486

white scarf. Of course, the court must be just, so three messengers of joy lead the

487

exalted one into paradise!

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Fifteen years ago there died a remarkable lama who came from Mongolia. We saw his

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image—resembling the type of Russian ascetic. A powerful visage, unconquerably bold are

492

the cheek bones; the eyes are piercing. “During the departure of this strong spirit, a

493

rainbow shone over the monastery founded by him.”

494

495

The lama possessed rare books—and it is very difficult to obtain rare books. One must

496

send a trusted person into remote districts. Remarkable books exist; there is the book

497

of one Tashi Lama, concerning his visit to sacred Shambhala. There are collections of

498

symbolic parables. There is a treatise on the transmigration of souls. They are not

499

translated.

500

501

The teachings brought from Shambhala often find their way into the works of European

502

scientists. For instance, in the cemetery of Darjeeling is buried an enigmatic man,

503

Hungarian by birth, who lived at the end of the eighteenth century. He came walking from

504

Hungary to Tibet, remaining many years in unknown monasteries. In the thirties of the

505

last century, Csoma de Koros, as he was called, died. In his works he pointed out the

506

teachings from Shambhala, designating the next hierarchy to succeed Buddha. It is very

507

characteristic that this savant came here from Hungary. His activity was entirely

508

enigmatic.

509

510

One more spark about Shambhala. A very well known Tashi Lama often fell into an ecstasy

511

during his talks with his pupils. Sometimes he seemed to disappear altogether, being

512

transported into the sanctuary, Shambhala. These ecstasies vividly transport one to the

513

discourses of the time of Saint John de la Croix with Saint Theresa when both blessed

514

conversationalists in exultation were raised to the ceiling of the room.

515

516

Remembering exalted occurrences, one also recalls the sparks of indignation. “A

517

slanderer once approached Buddha, but the Blessed One was so indignant, that a spark of

518

lightning struck the offender. Of course, the Blessed One arrested the counterblow and

519

revived the defamer, but the latter had been so shocked that he forgot his plan of

520

attack. The sparks of the counterblow!”

521

522

“The case is also told that Sengchen Lama, before his execution in Lhasa, pointed out

523

that he would soon reincarnate again on earth. And truly very soon in Chinese Turkestan

524

a boy was born with the same rare and characteristic physical defect on his knee, which

525

distinguished the late Lama. Now this Mongolian prince is more than twenty years of age.

526

At present in our service is the son of the servant of the late Lama, and he was wont to

527

travel on the errands of his father to the young prince.”

528

529

Whoever is acquainted with riding horseback in Caucasia or in the Arizona and Colorado

530

canyons, will know how to climb the steeps of the hills of Sikhim. Only, instead of the

531

colorful tragedy of American wonders, here you behold an ascending garden cultivated by

532

the mysterious rise of exalted teaching. And in its unknown caves sit hermits, who upon

533

the strings of earth are composing the legend of celestial life.

534

535

He who has known the approaches to the old monasteries and ancient town sites in Russia

536

with their blossoming hills and fragrant pine groves, will understand the feeling on the

537

approach to the monasteries of Sikhim. I always repeat that if you want to see a

538

beautiful spot, ask the inhabitants of a town to point out the most ancient site. These

539

people of times immemorial knew how to select the most beautiful places.

540

541

Every mountain summit is crowned by a

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beautiful mendong, with its wheels of life, its

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prayers carved in relief and with its niches for seats from which you behold the image

544

of the far-off distances. Here lamas and travelers are meditating. Here banners are

545

fluttering. Here each rider will slow down his horse.

546

547

From the mountain summit you plunge again into the receding hills. The ribs of the

548

checkered hillocks also disappear, like the backs of panthers, tigers and wolves.

549

550

After the hills, again the fairy-tales of the forest. Green gnomes and monsters impede

551

the way. The verdant webs intertwine. The snakes wind themselves around the trunks. The

552

moss-like tigers and leopards here are lurking. An enchanted world this!

553

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The most fantastic hills and rocks form themselves into a seeming Sacred Chalice—a vast

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valley. In the center of the valley unapproachably stands the mountain of

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the White Stone, girded by two rivers. It is crowned

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by the Monastery Tashiding, which means “Valley open to heaven.” An ancient place this.

559

Try to search the endless wrinkles and cavities of its rocks. Try to unearth the

560

treasures collected by the monastery—the miraculous stone, fulfillment of all wishes;

561

the immortal Amritha and a hundred images of Buddha; as well as all the sacred books

562

temporarily hidden; and all else spoken of in the ancient manuscript, “The Voyage

563

through Sikhim.”

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The approaches to Tashiding are very difficult. Only recently have the impossible trails

567

been transformed into steep footpaths. Verily, the path of the spirit must be traversed

568

by human feet!

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One crossing on the suspended bamboo bridge is especially hazardous. Below, the mountain

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river rushes and roars, bearing down the icy current from Kinchenjunga. And above the

573

bridge on the steep slope, you pause many times. Shall I at last arrive? One must hold

574

one’s breath to conquer this age-old mountain.

575

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Upon the upper slope an honorary reception is arranged for us by the land owners. Ale,

578

sugar-cane and tangerines await us, under the canopy of rushes adorned with their yellow

579

garlands. Farther off resound the reverberant drums and silver gongs. The reception of

580

the monastery. On the last slope we are met by the pipers and trumpeters.

581

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Amidst the rows of a colorful crowd you reach the ancient place. Behind the gates of the

584

monastery, the lamas receive you in purple garments. In the front row a venerable old

585

man, head lama of the monastery, stands like a delicately carved image of the fifteenth

586

century. Thus you walk up to the spreading turquoise tents in the midst of a forest of

587

stupas and amidst many-colored banners, amidst the sparkling rows of fires.

588

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In the first full moon after New Year, which fell this year on the twentieth of

591

February, there was the annual festival in Tashiding. The miracle of the self-filling

592

chalice occurs at the time.

593

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Since ancient days—more than eight generations ago—this miracle has been ordained. From

596

a designated spot in the mountain river a small vessel of water is drawn and poured into

597

an ancient wooden chalice. In the presence of witnesses, representatives of the

598

Maharajah of Sikhim, the chalice is closed and hermetically sealed. A year later at

599

sunrise during the same full moon, the chalice is unsealed amidst due ceremony and the

600

quantity of water is measured. Sometimes the water has diminished but sometimes it has

601

increased considerably. In the year of the great war the water tripled in quantity,

602

which meant war. Now the water has diminished by half, which means famine and disorder.

603

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This evil omen has been intensified by another sign. On February twentieth there

606

occurred a complete eclipse of the moon. Never has there been so evil a sign.

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The trumpets sound, the whistles shriek, the people in costumes, as though from the

610

“Snowmaiden,” proceed to the great stupa. The choir, singing, winds its way around the

611

crowds. Many prostrate themselves. The drums of the lamas resoundingly thunder. At this

612

moment darkness falls athwart the clear moonlight! The golden fires of offerings gleam

613

out as though against black velvet. A complete eclipse occurs! The demon Rakhu has

614

stolen the moon! Never was it so until this day of miracle in Tashiding.

615

616

Said Asura Rakhu to the sun: “Because thou hast carried away Razayana by deceit, I shall

617

swallow thee, god of sun, at that time when, on the thirtieth day, you will unite the

618

knots of the orbit!” And further Rakhu pronounced a prophetic threat: “In penalty that

619

thou, moon, although recognizing me, commanded that I be cut asunder, I shall seize thee

620

and devour thee on the date of the fifteenth, during the time of the full moon!” And

621

attentively the people are watching the eclipse of the moon and sun and beat upon the

622

drums and threaten Rakhu.

623

624

But there was also one good omen. At sunrise the head lama beheld garlands of fire

625

starting to glow upon the peaks of the mountains.

626

627

When the moon was restored to the world, the dancing commenced around the main stupa, a

628

typical Russian round. The songs are also like the Russian; their import is spiritual.

629

“In a monastery dwells our Lord Buddha. We bring to him our offering”—so begins one

630

song; or “Mighty is the sacred book but I shall find a spot for it close to my heart”

631

or, “I recollect the sacred monastery.”

632

633

In a white kaftan the artist who decorated the local temple approaches. We have arranged

634

for him to go with us to paint the Blessed Maitreya. He will demonstrate the technique

635

of the local painting.

636

637

Red, yellow, white, purple kaftans; women’s sleeves of crimson, green and white. Peaked

638

hats, fur-edged. The people talk, sing, and for two nights walk around the stupa.

639

640

They are touching their foreheads to the stone upon which the teacher, Padma Sambhava

641

gave his benediction of the site. They walk around another stone bearing the imprint of

642

the teacher’s foot and the imprint of hoofs and paws of beasts. And again the chorus

643

marches around the stupa, singing of the fulfillment of all desires.

644

645

Entering the temple, you walk along your left up to the wall of the altar. Within the

646

temples of the Yellow Sect, in the center of the altar wall, is the statue of Buddha. Or

647

now, perhaps Maitreya-Buddha is at the right. Sometimes the lower temple is dedicated to

648

Padma Sambhava and the upper one to Buddha. These positions are closely related to the

649

inner meanings of the teachings. Buddha represents heaven; Padma Sambhava the earth.

650

Upon the side niches are images of Avalokiteshvara—a spiritual conclave of brotherhood,

651

many-headed and many-armed, like our Russian Hundred-Armed One. There are also statues

652

of the “Keepers of Lightning,” of the founders of Monasteries and of sixteen Arhats,

653

sitting in carved caves. Upon the altar are lamps and various offerings, seven chalices

654

with water, a saucer of rice, censers with incense, a shrine with relics.

655

656

The walls are generally covered with frescoes, especially one wall, that of the altar.

657

At the entrance stand the images of the guardians of the four hemispheres. In every

658

temple will be found an image of the seven treasures vouchsafed to humanity; among them

659

on a white horse is the image of the miraculous stone.

660

661

In a special compartment are kept the sacred books. The common dream of the monasteries

662

is to increase the number of books; but books are expensive—a sacred volume costs up to

663

a thousand rupees.

664

665

Especially touching is the service of the thousand lights, in the evening, here in the

666

low frescoed temple, with its columns and ornamented beams. In the center is a long

667

table on which fires are set; along the walls also stand rows of lights, and this sea of

668

fires caressingly undulates and sways, wrapped in a veil of smoke from the sandalwood,

669

wild mint and other fragrances, which are consumed in the urns. During this service the

670

singing, too, is of exquisite harmony.

671

672

Along all paths, the caravans of the pilgrims wind their way. High saddles are covered

673

with bright fabrics. Wild white ponies are bearing the bulging-bellied luggage. There

674

are crowds of pilgrims seeking a resting place for the night. Here and there are a few

675

banners raised in memory of the living and more often for the dead. A crowd up to one

676

thousand two hundred collects together—but a peaceful, good crowd.

677

678

At early dawn, long before sunrise, when the snows on the mountain are still soft amber,

679

the camp begins to stir. The drone of life creeps along and broadens; the cadence of

680

early prayer mingles with the stamping of horses and mules.

681

682

In the morning, a procession makes its way toward our tents. The head lama himself

683

proclaims the bringing of gifts. After him follow high uplifted trays with rice, with

684

the ribs of a ram, with sugar-cane, with ale and fruit. The lama himself makes the

685

offering to our traveling kitchen.

686

687

Amidst the stupas are spread the tents of the pilgrims. Here under a green canopy are

688

sitting lamas from Tibet. Women are turning the lengthy pages of the prayer book for

689

them. The lamas are intoning Tantrik songs, to the sounds of hand drums and gongs. Where

690

is Stravinsky, Stokovsky, Prokofieff, where Zavadsky, to portray the powerful modes of

691

these stirring calls? And how fine is the white-gold face of her who turns the pages

692

before the singers.

693

694

Not far off, a group from Nepal are clapping hands in rhythmic beat and chanting. In the

695

center, a woman, with features unmoved, ecstatically dances the Sherpa Dance, full of

696

the fine gestures of conjuration. Sometimes she moves her hands in a fluttering motion

697

like a bird and utters a weird birdlike call. It is indeed striking.

698

699

There the wanderers from Bhutan are praying under a red canopy. Before the distribution

700

of the healing waters, a sacred procession walks around the stupas. In the front are

701

trumpeters in high red hats; after them the lamas in tiaras, and behind are borne a long

702

row of sacred books.

703

704

At sunset, within the tent, the head lama quietly speaks of the sanctuaries of Sikhim.

705

He relates the “miracles” which he has heard, or has himself seen; of the buzzing of

706

swarms of invisible bees; of the singing and celestial music; of the apparitions of

707

sacred images. At our departure the lama pointed out two gracious omens. Upon our way,

708

coming to meet us, were three brimming bamboo water-pails carried by water carriers and

709

two woodsmen with full fagots of wood.

710

711

**PEMAYANGTSE**

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Tashiding is one of Sikhim’s prominent sites and belongs to the parish of a great

715

monastery, Pemayangtse, and is a day’s travel away. It is also on the peak, standing

716

like a bulwark. It has been newly rebuilt. Its renovation has been done with such

717

sensitiveness that even the most recent painting gives you joy by its fine and ingenious

718

decoration. And the carvings on the casements are fairylike. And the tall heavy doorways

719

lead you into the wooden temples of Russia. Dignified are the head lamas with their

720

festive purple garments and with their impressive red tiaras adorning their heads.

721

Nevertheless one recalls with most pleasure the eighty-year-old abbot of Tashiding, ever

722

zealous and careful to improve his structure, with his economical eye penetrating

723

everywhere.

724

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Behind the gates of Pemayangtse three-hundred-year-old ancient trees are standing as

727

guardians—like the fairy forest of Berendey. A tiny street of the lamas’ homes is like

728

the suburb of Berendey, painted and ornamented with its many-colored porches and

729

stairways.

730

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Here is “Heaven’s Sacred Mountain” and upon its peaks shines a small mountain lake.

733

There is also a small temple erected on the spot where the founder of the Red Sect in

734

Sikhim lived. From Dubdi, the founder passed to the Sacred Lake and thence into the

735

ancient Sanga Chöling.

736

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The four most ancient monasteries of Sikhim are Dubdi, Sanga Chöling, Daling and

739

Robling. And the meanings of their names are noble ones: “Palace of Meditation,” “Island

740

of Secret Teaching,” “Island of Lightning” and “Island of Happy Striving.”

741

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An excellent monastery is Sanga Chöling; nor do we forget Daling with its blue-white,

744

porcelain-like entrance amidst a bamboo grove. Here at the altar is preciously kept a

745

sealed box containing relics of the founder of the monastery. There are banners—gold on

746

a black background. In Sanga Chöling there are no relics, but there lies a stone made

747

sacred by the blessing of the founder; when the life in the monastery is undefiled the

748

stone is firm, but each besmirching of life makes the stone crack.

749

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Here are those tiny doors, beloved to me in Novgorod and Yaroslavl. Here is beautiful

752

fresco painting. Here are the polychrome ornaments entwining all casements of the

753

windows and doors. Here are the same rounded backs of pilgrims devoted to the faith, and

754

the fires of dedicated offerings. Our coolies are also lighting a fire—a true widow’s

755

mite. And above them adamantly rises “the Keeper of Lightning.”

756

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Although the teacher, Padma Sambhava, was never in Pemayangtse, yet in the monastery are

759

kept the things which belonged to this founder of the religion. The things are kept

760

sealed but on some occasions are shown; a garment, headdress, beads, tiny bells of a

761

wondrous chime, two magic daggers and a small exquisite image of Buddha.

762

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And the trumpets sound more thunderous in Pemayangtse and the dragon guardians seem more

765

terrifying and the influence of the monastery is greater. The ruins of the palace of the

766

Maharajah are near. According to the biblical custom the first Maharajah was chosen to

767

reign by the head of the religion. But there is no figure of Maitreya in the big

768

monastery.

769

770

A few solitary temples with a single fire before them, surrounded by peach and rose

771

flowers and intertwining orchids and wild peonies, more closely indicate the path of

772

simple attainment of the Teaching.

773

774

Out of the forest walks a peasant and his head is adorned with white flowers. Where is

775

this possible? Only in Sikhim.

776

777

Are the inhabitants of Sikhim poor? Where there are no riches there is no poverty. The

778

people are living simply. Upon the hills, amidst blossoming trees, stand the quiet

779

little houses. Through the colored branches shine the bright stars and glimmer the

780

snow-covered peaks. Here are people carrying their vegetables; here they pasture their

781

cattle and smile kindly. Here with fairylike music they walk along the steep paths in

782

wedding processions. Knowing of reincarnation they quietly cremate the bodies. And they

783

are singing. Mark, they are often singing.

784

785

Verily, one can sing under a canopy of various flowers and plants. Orchids, like

786

colorful eyes, cling to the trunks of the giant trees. Pink, purple and yellow bouquets

787

are strewn along the way like bright sparks. And these are not simply plants; many have

788

their ancient powers of healing.

789

790

Nature awaits here full of gifts. Come hither and be cured. Charura, Parura, Orrura are

791

the three important curative fruits against cough, cold and fever. Charura is like a

792

yellow cherry; Parura like a green chestnut and Orrura like a yellowish-green

793

crab-apple. All three are sharp to the taste and full of tannin. Here is the red bark of

794

Aku Ombo, to cure wounds. Salve against fever is Sergi Phurba, like a dry giant bean.

795

Chuta, the dry bitter root, will cure swelling and heal the throat. Bassack is a brown

796

powder for colds. The red-stemmed Tze produces magenta; bitter Purma is for incenses. A

797

broth from the roots of Berekuro is effective for women’s ailments. The flowers of

798

Dangero heal the stomach, much like the flower of the red rhododendron; while the leaf

799

of Dysro is a disinfectant for wounds. Memshing Pati is a sacred plant in Nepal, where

800

it is used for head ornaments at festivals. Endless are the useful plants awaiting the

801

best application and study.

802

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The leaves of the herb Ava Duti are said “to soften” stones, just as do

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the “snow-frogs” in the Himalayas. Therefore if upon

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806

a stone you see the print of an elk’s foot or the paw of an animal, it seems they have

807

eaten or touched this wondrous herb. Turning again to legends: near Phalut on the road

808

to Kinchenjunga grows a precious plant, the black aconite. Its flower lights up at

809

night, and by its glow one locates this rare plant. Here again is the trace of the

810

legend of the Russian fire flower, that enchanted blossom which fulfills all wishes—and

811

which leads us not to superstition but to that same source wherein so much still lies

812

concealed.

813

814

Before our gates a strange gift was found. The branches of a fir tree, rhododendron and

815

some other plants were there, with their leaves pointing to our house, and covered with

816

a flat stone. This is Sunnium (a conjuration) and the man who raises this offering

817

receives upon himself all which is sworn upon it, whether of good or evil, sickness or

818

sorrow or joy. For many days it lay there and even horses shied at it. The same

819

conjuration we observed in the suburb of Jaipur; there in the middle of a street, in a

820

flat basket, lay a lamb’s liver, flowers and three silver rupees. None touched them.

821

These conjurations are of very ancient origin.

822

823

Everywhere are legends of the accidental discoveries of sacred spots, the revelation of

824

which was followed by dumbness and even death. Thus it is told that one Shikari (a

825

hunter) in Assam, accidentally wandered into a sacred place and beheld its mysteries,

826

and when he attempted to reveal them he was stricken dumb.

827

828

On the shore of the sea a stick is moving. It moves on alone and near the top of it is

829

tied a lighted tinder. Thus do the conjurers of the coast of Malabar invoke their

830

conjurations to burn the house of an enemy. Doctor Jones of Calcutta tried to overtake

831

such a stick but it “walked away” beyond his own pace.

832

833

A legend from around Mongolia: “A venerated mother died and her son was desirous that a

834

high lama possessed of exalted powers should perform the services over her. But such a

835

lama could not be found. The son at the moment of death deposited the spirit of the

836

departing one into a sandalwood casket, strongly sealed this sanctuary and himself

837

invited the best lamas from Tibet. The lamas concentrated upon the casket; one of them

838

began to change in countenance, first becoming red, then blue from exertion. Then

839

suddenly the casket burst into splinters before the eyes of all. This lama was able to

840

free the spirit and thus could perform the service.”

841

842

The people here know everything; they have heard everything. One can remember and

843

disclose all things in the twilight: of “Nam-Yg” (heavenly letters)—the letters and

844

sacred books which are falling from heaven; of rings of silver or turquoise which change

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their color as a sign of foreboding and warning; of Si, the stone

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bead, sent from heaven to guard the health; of the finding of objects which disappear

847

afterward. All this is known.

848

849

A woman was very pious and dreamt that she might receive the image of Buddha. Working in

850

the morning amid her flowers she discovered an image and brought it into her shrine. But

851

soon she forgot it and Buddha disappeared from the shrine. Next time the woman found in

852

her garden a whirling sparkling stone and put it into a coffer and forgot it. Then the

853

stone disappeared. Neglect always results in the disappearance of the bestowed

854

happiness.

855

856

Do not record the things which can be read in books but those which are related to you

857

in person; for those thoughts are the living ones. Not by the book but by the thought

858

shall you judge life. Understand the sparks of the primordial bliss.

859

860

In the twilight under the flowing stars, in the purple sheen of the mist, sounds the

861

soft voice of the lama, telling his calm tale of the “King of the World,” of His power,

862

of His action and wisdom, of His legions, in which each warrior shall be possessed of

863

some extraordinary gift. And he tells of the dates of the new age of general well-being.

864

865

The tale is taken from an ancient Tibetan book, wherein, under symbolic names, are given

866

the future movements of the Dalai Lama and Tashi Lama, which have already been

867

fulfilled. There are described the special physical marks of rulers under whom the

868

country shall fall during the reign of the monkeys. But afterwards shall the rule be

869

regained and then will come Someone of greatness. His coming is calculated in twelve

870

years—which will be in 1936.

871

872

When the time came for the Blessed Buddha to depart from this earth He was asked by four

873

lords of Dharmapala to bequeath to mankind His image. The Blessed One consented and

874

designated the most worthy artist, but the artist could not take the exact measurements

875

because his hand trembled so when he approached the Blessed One. Then said Buddha, “I

876

shall stand near the water. Thou shalt take the measurements from my reflection.” And

877

the artist was thus enabled to do so, and executed four images, modeled from a sacred

878

alloy of seven metals. Two of these images are now in Lhasa and the remaining two are

879

still hidden until the appointed time.

880

881

One Tibetan ruler married Chinese and Nepal princesses in order that through them he

882

might attract to Tibet the two sacred images of Buddha.

883

884

Twelve hundred years after Buddha, the teacher Padma Sambhava brought the teachings of

885

the Blessed One closer to men. At the birth of Padma Sambhava all the skies were aglow

886

and the shepherds saw miraculous tokens. The eight-year-old Teacher was manifested to

887

the world in the Lotus flower. Padma Sambhava did not die but departed to teach new

888

countries. Had he not done so the world would be threatened with disaster.

889

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In the cave Kandro Sampo, not far from Tashiding, near a certain hot spring, dwelt Padma

892

Sambhava himself. A certain giant, thinking to penetrate across to Tibet, attempted to

893

build a passage into the Sacred Land. The Blessed Teacher rose up and growing great in

894

height struck the bold venturer. Thus was the giant destroyed. And now in the cave is

895

the image of Padma Sambhava and behind it is a stone door. It is known that behind this

896

door the Teacher hid sacred mysteries for the future. But the dates for their revelation

897

have not yet come.

898

899

Wherefore do the giant trumpets in the Buddhist temples have so resonant a tone? The

900

ruler of Tibet decided to summon from India, from the place where dwelt the Blessed One,

901

a learned lama, in order to purify the fundamentals of the teaching. How to meet the

902

guest? The High Lama of Tibet, having had a vision, gave the design of a new trumpet so

903

that the guest should be received with unprecedented sound; and the meeting was a

904

wonderful one—not by the wealth of gold but by the grandeur of sound!

905

906

Why do the gongs in the temple ring out with such great volume? And as silver, resound

907

the gongs and bells at dawn and evening, when the atmosphere is tense. Their sound

908

reminds one of the legend of the great Lama and the Chinese emperor. In order to test

909

the knowledge and clairvoyance of the Lama, the emperor made for him a seat from sacred

910

books and covering them with fabrics, invited the guest to sit down. The Lama made

911

certain prayers and then sat down. The emperor demanded of him, “If your knowledge is so

912

universal, how could you sit down on the sacred books?” “There are no sacred volumes,”

913

answered the Lama. And the astonished emperor, instead of his sacred volumes, found only

914

blank papers. The emperor thereupon gave to the Lama many gifts and bells of liquid

915

chime. But the Lama ordered them to be thrown into the river, saying, “I will not be

916

able to carry these. If they are necessary to me, the river will bring these gifts to my

917

monastery.” And indeed the waters carried to him the bells, with their crystal chimes,

918

clear as the waters of the river.

919

920

“Talismans. A mother many times asked her son to bring to her a sacred relic of Buddha.

921

But the youth forgot her request. She said to him, ‘I shall die here before your eyes if

922

you will not bring it to me now.’ The son went to Lhasa and again forgot the mother’s

923

request. A half day’s journey from his home, he recalled the promise. But where can one

924

find sacred objects in the desert? There is nought. But the traveler espies the skull of

925

a dog. He decides to take out a tooth and folding it in yellow silk he brings it to the

926

house. The old woman asks of him, ‘Have you forgotten again my last request, my son?’ He

927

then gives her the dog’s tooth wrapped in silk, saying, ‘This is the tooth of Buddha.’

928

And the mother puts the tooth into her shrine, and performs before it the most sacred

929

rites, directing all her worship to her holy of holies. And the miracle is accomplished.

930

The tooth begins to glow with pure rays and many miracles and sacred manifestations

931

result from it.”

932

933

A man searched for twelve years for Maitreya-Buddha. Nowhere did he find him, and

934

becoming angry, he rejected his faith. As he walked along his way he beheld one who with

935

a horsehair was sawing an iron rod, repeating to himself, “If the whole of life is not

936

enough yet will I saw this through.” Confusion fell upon him—“What do my twelve years

937

mean,” he said, “in the face of such persistence? I will return to my search.” Thereupon

938

Maitreya-Buddha himself appeared before the man and said, “Long already have I been with

939

you but you did not see me, and you repulsed me and spat upon me. I will make a test. Go

940

to the bazaar. I will be upon your shoulder.” The man went, aware that he carried

941

Maitreya. But the men around him shrank from him, closing their noses and eyes.

942

“Wherefore do you shrink from, me, people?” he asked. “What a fright you have on your

943

shoulder—an ill-smelling dog full of boils!” they replied. Again the people did not see

944

Maitreya-Buddha, for each beheld only what he was worthy of seeing.

945

946

The lama says, “There are three kinds of teaching—one for the stranger, one for our own,

947

and the third for the initiated who can retain. Now through ignorance they slaughter

948

animals, they drink wine, they have property and eat meat and live squalidly. Does

949

religion permit all this? Where is beauty, there is teaching; where is teaching, there

950

is beauty.

951

952

The people here are sensitive. Your emotions and desires are transmitted so easily.

953

Therefore know clearly what you desire. Otherwise instead of Buddha you shall behold the

954

dog.

955

956

That which is hidden in the past is not of importance—that which in age-old books,

957

copied and unfinished, lies covered with dust. For the new construction, that which now

958

resolves itself into life is important. Not through library shelves but through the

959

living word is measured the possibility of future structures.

960

961

Under Kinchenjunga are secreted the caves in which the treasures are resting. In stone

962

coffins the cave dwellers are praying, torturing themselves in the name of the future.

963

But the sun already has defined the future; not in secret caves but in full sunlight one

964

perceives the worship and expectation of Maitreya-Buddha. It is now three years since

965

the Tashi Lama solemnly and openly dedicated the great New Image in his Tashi-lhunpo.

966

The intense, invisible work progresses.

967

968

The Tashi Lama is now on his way to Mongolia by way of China. Unprecedented is this

969

event through the ages. Mystery! Incidentally, it may be that only the abducting

970

detachment passed through Sikhim and the Lama himself moved on to Mongolia.

971

972

On a sacred morning upon the mountain started to glow rows of fire—another mystery!

973

974

Just now the wave of attention is turned toward Tibet—behind the mountain rampart events

975

are stirring, but Tibetan secrecy is great. Information is contradictory. Whither

976

disappeared the Tashi Lama? What military manoeuvers proceed on the Chinese border? What

977

transpires on the Mongolian line? A year of events!

978

979

Sikhim is called the land of lightning. Of course, lightning also occurs here but is it

980

not simpler to call it “the land of future steps”? For it would be difficult to imagine

981

a better threshold to the mysteries of the future than this unexplored, rarely

982

penetrated country of rocks and flowers.

983

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985

As behind a tiny silver apple on a saucer, do the hills and steps of the Himalayas

986

reveal themselves. Hundreds, perhaps more, are the monasteries in Sikhim, each crowning

987

the top of a summit. A small temple in Chakong; a big suburgan and monastery in

988

Rinchenpong. Upon the next mountain appears gleaming white Pemayangtse, still higher,

989

Sanga Chöling. Tashiding is almost unseen. On the other side of the valley is Daling and

990

opposite Robling and still nearer Namtse. One may behold the monasteries for a distance

991

of forty miles for we must not forget that here one can see extremely far.

992

993

And again before us is the wall to Tibet. And not the backbone of the lizard but the

994

snow-white girdle is outlined upon the peaks of this wall—the girdle of the earth. Let

995

us point the arrow northward—there must be the base of Mount Meru.

996

997

The Talmud relates that the dove brought the first olive branch to Noah from Mount

998

Moriah. And Mount Moriah and the mountain Meru both lie in Asia. Here is the beginning

999

of all things. Here is the source for all travelers and all searchers. Here is raised

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1000

the first image of the Blessed Maitreya—Messiah—Muntazar Thrice

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1001

powerful M! Here above all disputes, the teachings have raised up the olive branch of

1002

the new world. Here is ordained the universal commune.

1003

1004

Someone voluntarily approached and touched our tent! Who is this man, with his long

1005

black braid and a turquoise earring in his ear, and garbed in a white kaftan? It is the

1006

Lama, Pema Don-dub, the local ikon painter. We ask, “Can you paint for us the Blessed

1007

Maitreya, exactly like the one in Tashi-lhunpo?” He consents and now he sits on a tiny

1008

rug in the corner of the white gallery, and with various pigments, paints the Image full

1009

of symbols. He prepares the fabric for the painting and covers it

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1010

with levkas (a mixture of chalk on glue), and irons

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1011

it with a shell. He works exactly like Russian ikon painters. In the same way does he

1012

grind his colors, heat them on a coal pan; and thus does he keep an additional brush in

1013

his thick black hair. His Tibetan wife helps him to prepare his colors.

1014

1015

And so, in the corner of the white gallery the ingenious, many-colored image is being

1016

conceived. And each symbol upon it more clearly defines the Blessed One. Here is the

1017

frightful birdlike Garuda and wise Magi and Ganeshi, elephant of happiness, and

1018

Chintamani, the Steed, bearing on its back the miraculous stone, Treasure of the World.

1019

A sacred cycle of chosen symbols. And upon the image and the hands is laid pure gold.

1020

1021

Like our ikon painters, the artist lama chants hymns as he labors. The chants become

1022

more fervent; this means he is beginning upon the Image itself.

1023

1024

And another wonder occurs, only possible in this land. In the deep twilight when the

1025

waxing moon possesses all things, one hears through the house the silvery tones of a

1026

handmade flute. In the darkness the artist lama is sitting upon his rug, playing with

1027

rapture before the image of Maitreya-Messiah-Muntazar.

1028

1029

The Strings of the Earth!

1030

1031

Talai-Pho-Brang.