Home A - Z
Page Index

Blame

f0b340 Otterwiki Robot 2026-03-08 20:44:11
Impo
1 
# Nicholas Roerich. Altai-Himalaya
afee3c Otterwiki Robot 2026-01-13 06:49:04
Import diaries from HTML
2
b8b8de Otterwiki Robot 2026-03-18 13:44:08
Impo
3
## IV. Ladak (1925)
afee3c Otterwiki Robot 2026-01-13 06:49:04
Import diaries from HTML
4
5
---
60042f Otterwiki Robot 2026-01-13 06:36:21
Import diaries from HTML
6
f0b340 Otterwiki Robot 2026-03-08 20:44:11
Impo
7
8
9
<!-- block4placeid:null -->
10
60042f Otterwiki Robot 2026-01-13 06:36:21
Import diaries from HTML
11
Indra, Agni and Surya—air, fire and the sun! The Hindu Trimurti-Trinity remains behind.
12
The ancient Sarasvati of the Vedas, the great Ind, leads us to its snowy sources. If the
13
Ganges is as a greeting—the seat, contemplation—then the Ind suggests motion,
14
unswervingness, impetuosity. And how alluring and unfailing have been the ways of the
15
movement of nations through the Hindu Kush and Pamir!
16
17
Again a caravan. Again, days and dates are readily forgotten. The character of the day
18
becomes more important than its number or name. Like the Egyptians who named the years
19
according to their qualities—“the year of battle,” or “the year of lean crops”—one marks
20
only the quality of the days. Perhaps, the day of the horse—when the mounts fell through
21
the snowy bridge; the night of a wolf—when the packs stealthily approached the camps;
22
the dawn of the eagle—when the golden eagle with a whir of wings sped upon the tent; the
23
sunset of the castle—when as though sprung from the fiery copper peak, the vision of a
24
castle arose unexpectedly. In place of a turban, from out the stone there rose before us
25
the shaggy cap—the way toward the land of Buddha.
26
27
The qualities of Buddha are as follows: Sakya Muni—the wise one of the clan of Sakya;
28
Sakyasinha—Sakya the lion; Bhagavat—the Blessed; Saddha—the Teacher; Jina—the Conqueror.
29
30
Thus spoke Buddha to the zealots and hypocrites: “Your rules are degraded and
31
ridiculous. One among you walks naked; another will not begin to eat from a pitcher or
32
platter, or refuses to sit at the table between two companions or two dishes. Another
33
will not accept alms from the house where a pregnant woman lives or where he encounters
34
a dog. Some will not eat from two vessels and at the seventh gulp refrain from eating.
35
One will not sit upon a bench or mat. One lies naked upon thorned plants or upon cow’s
36
dung.
37
38
What do you expect, voluntary workers, for your ‘hard’ labors? You await alms and
39
respect from the laity—and when you achieve this reward, you become deeply wedded to the
40
comforts of the temporary life and do not desire to renounce them. When you see visitors
41
approaching from a distance you immediately assume the appearance of having been
42
discovered in profound meditation. When you are offered coarser victuals you hand them
43
on to others, keeping for yourself all the dainty morsels. You succumb to vices and
44
passion; you assume the mask of modesty. Not such, is the true asceticism.”
45
46
It took Buddha six years to convert Kashyapa. He even lit the fires of altars which were
47
strange to him before the stubbornness of the set convictions of Kashyapa could be
48
broken, and Buddha could add to new teaching the “old authority.” For whenever beauty,
49
scientific reason and vital enlightenment are invoked, the “old fortresses” are
50
especially invulnerable. One must realize all the difficulties of Buddha in breaking
51
down prejudices, if it took six years for one man to absorb the beautiful simplicity
52
before he could extinguish the useless fire of unnecessary superstitious offerings.
53
54
His was the task to live for eighty years constantly teaching; to see how under one’s
55
very eyes the teaching was perverted; to realize how many rulers and priests accepted
56
the teachings only out of self-interested motive; to foresee the shells of a new
57
conventionality already prepared. ... .
58
59
He who contained within himself the understanding of the uselessness of power,
60
exclaimed: “Go, oh beggars, carry salvation and benevolence to the people.” In the one
61
word, “beggars,” is contained his complete gospel. The time has come when from out the
62
gilding of the idol there stands forth the image of Buddha, the great teacher, who
63
preaches against killing, against intoxication and excesses. This powerful image
64
appears, summoning men to a revaluation of values, to labor and to achievement.
65
66
Many times the teaching of Buddha was purified, but it was again quickly covered with
67
the soot of prejudices. Its vitality was disfigured into a heap of treatises and of
68
metaphysical nomenclature. Why, then, be astonished if there still remain erect the
69
walls of the monastery of Lamayuru, stronghold of the faith of Bon-po with its Shaman
70
invocations, founded long before the birth of Buddha?
71
72
Nevertheless this brought about a healthy realization: they became accustomed to purify
73
the teachings. Of course it was not the heralded synods in Rajagriha, Vaisali and Patna
74
which brought back the teachings to their original simplicity of the community. But
75
strong-spirited individual teachers sincerely tried to reveal again the beautiful image
76
of the teaching: Atisha, defeating convention, wrestled with the somber survival of the
77
sorcery of Bon-po. Ashvagosha, the creator of the entire Mahayana of the north, applied
78
the form of dramatic productions for the sake of conviction and visualization. The bold
79
Nagarjuna reaped wisdom on Lake Yum Tso from his discourses with Nagi, “King of
80
Serpents.” The Tibetan Orpheus, Milarepa, surrounded by animals, hearkened to the
81
prophetic voices of the mountains. Padma Sambhava conquered the forces of
82
nature—powerful figure, distorted by the conventions of the Red Caps. The clear and
83
active Tsong-kha-pa was beloved of the entire north as founder of the Yellow Caps. And
84
many others—solitary figures—who understood the predicted evolution and purged the
85
gospel of Buddha from the dust of conventional forms. Their works, again, were covered
86
by the musty layer of mechanical ritual. The conventional mind of the “man of everyday,”
87
though he accepted the teaching of Buddha, tried to clothe it with his own prejudiced
88
understanding.
89
90
Neither from Alara Kalama, or from Uddaka Ramaputta could Buddha find a saving decision.
91
The reformer, who strove toward reality, could not be satisfied by the
92
misinterpretations of the Rig-Veda. Buddha walked far off to the secret places of the
93
mountains. The legends bring the bold searcher even to Altai—and the legend of the White
94
Burkhan is being preserved upon Altai in all its reality. Near the mysterious Uruvela,
95
Buddha approaches the simplest expression of all his attainments. And on the shores of
96
Naranjana he is illumined by the decision to pronounce the words concerning general
97
welfare: of the renunciation of the personal, of the significance of labor for the
98
general well-being, and of the meaning of knowledge. To establish a scientific approach
99
to religion was a true attainment. To expose the self-interested priests and Brahmins
100
was the summit of fearlessness. To reveal the true levers of hidden human forces was
101
difficult beyond expression. Of unusual beauty is the coming of the King in the image of
102
a mighty mendicant!
103
104
In the conception of the evolution of humanity, the figure of Buddha, the Enlightened
105
One, takes an unquestionably beautiful place.
106
107
Buddha had to hear bodily the tremor of destruction of his native city, Kapilavastu.
108
Confucius had to tread the path of exile from place to place. And his cart in which he
109
wandered is placed in a Temple together with his works and musical instruments. It is
110
not to be wondered at, because at the base of the teachings of Confucius lies the same
111
idea of cooperation. Let us remember his teachings: “When the hearts of mortals shall be
112
kindled by love, then the whole world will be as one family. All men will in themselves
113
be one man, and all things, by virtue of the astonishing mutual order and union, will
114
appear as one and the same element.” . . . “Hypocrisy is the most hateful vice.” . . .
115
“He who only covers himself by the semblance of virtue resembles an evil-doer who in the
116
daytime appears as an honest man and at night busies himself with stealing the goods of
117
his neighbor.” . . .
118
119
“Beware of those who make themselves the exponents of virtue rather than its followers.
120
Be not deceived by their scientific arguments. For although they may be understood as
121
the expression of the soul’s convictions, they are nevertheless only the fruits of a
122
corrupt mind and the intellectually corroded impulses of the heart. Those who discourse
123
with apparent sensitiveness on humility, on general well-being, are not always examples
124
of those virtues.” . .
125
126
“Temperance, simplicity in attire, propriety, the pursuit of science and art, aversion
127
to flatterers, love of the humble, lack of greed, prudence, steadfastness,
128
righteousness, goodness, are the prescribed virtues.” . . .
129
130
“Acquire science and the fine arts. Apply the precepts of wisdom.” . . . “The avaricious
131
one, himself being restless, becomes for others a terrifying and disgusting object. Let
132
prudence dictate thy actions.” . . .
133
134
“To discriminate between men, whether they be good or evil, there is no better way than
135
to look into the pupil of the eye; because the pupil of the eye cannot conceal the vice
136
which is hidden in the heart.” . . .
137
138
“Do not let the humble ones feel your high position nor display to your equals the
139
preeminence of your merits.” . . .
140
141
“There is nothing which cannot be obtained by persistence. Each day I can bring a basket
142
of earth, and if I persist in it, finally I shall raise up a mountain.” . . .
143
144
“Man must become the coworker of heaven and earth.” . . .
145
146
“All beings nurture each other. The laws of the movements of constellations are carried
147
out simultaneously without impeding each other.” . . .
148
149
“The action of heaven and earth is divided into endless currents, influencing each being
150
individually; their general action effects great transformations—therein is the
151
greatness of heaven and earth.”
152
153
“Conscientiousness, humaneness and valor are three universal qualities; but in order to
154
apply them, sincerity is needed.”
155
156
“The man who has not determined his destination cannot be considered a great man.”
157
158
“Is there not a panacea for all that exists? Is this not love to humanity? Do not do
159
unto another what you do not wish for yourself.”
160
161
“If a man can govern himself, what difficulty could he encounter in governing a state?”
162
163
“A sage is firm but not stubborn.” . . . “Be slow in words and quick in action.”
164
165
“A wise one expects all from himself; the mediocre one, all from others ”
166
167
“I love the glow of virtue which does not proclaim itself in loud words and pompous
168
movements. Noise and proclamations are secondary things in the reformation of peoples.”
169
170
“The ignorant one who prides himself on his knowledge, the nonentity, the one desiring
171
freedom excessively, men who return to the ancient customs, all are subject to
172
unavoidable misfortunes.”
173
174
“An archer provides an example for a sage. When he does not reach the center of the
175
target he searches for the cause within himself.”
176
177
Proclaiming the general well-being, Confucius was compelled to have his cart of flight
178
ever at hand….
179
180
Our old Chinese speaks in whispers about Confucius. These old thoughts seem like the
181
footprints of ancient Chinese travelers, who have given us so much useful information
182
about India and all Central Asia.
183
184
If behind the present idol of Buddha it is difficult to perceive the lofty image of
185
Buddha the Teacher, then it is still more unexpected to hear in Tibetan mountains
186
beautiful words about Jesus. Yet Buddhists preserve the teachings of Jesus, and lamas
187
pay reverence to Jesus who passed and taught here.
188
189
There have been distinct glimpses about a second visit of Christ to Egypt. But why is it
190
incredible that after that, he could have been in India? Whoever doubts too completely
191
that such legends about the Christ life exist in Asia, probably does not realize what an
192
immense influence the Nestorians have had in all parts of Asia and how many so-called
193
Apocryphal legends they spread in the most ancient times. And then, how much truth is
194
veiled in the so-called Apocryphal legends!
195
196
Many remember the lines from the book of Notovitch, but it is still more wonderful to
197
discover, on this site, in several variants, the same version of the legend of Issa. The
198
local people know nothing of any published book but they know the legend and with deep
199
reverence they speak of Issa. One might wonder what relation Moslems, Hindus or
200
Buddhists have with Issa. But it is still more significant to see how vital are great
201
ideas and how they penetrate even the most remote places. Never may one discover the
202
source of such legends. But even if they originated from ancient Nestorian Apocrypha, at
203
present it is instructive to see the widespread and deep consideration paid to the
204
subject. It is significant to hear a local inhabitant, a Hindu, relate how Issa preached
205
beside a small pool near the bazaar under a great tree, which now no longer exists. In
206
such purely physical indications you may see how seriously this subject is regarded.
207
208
Legends say that Jesus was not killed by the Jewish people but by representatives of the
209
Roman government. The empire and the wealthy killed the Great Teacher who carried light
210
to the working and poor ones. The path of attainment of light!
211
212
Let us hearken to the way in which they speak of Jesus in Asia. In the legends which
213
have the estimated antiquity of many centuries, it is related that Issa (Jesus) secretly
214
left his parents and together with the merchants of Jerusalem turned toward the Indus to
215
become perfected in the highest Teaching.
216
217
It is related that, “He passed his time in several ancient cities of India such as
218
Benares. All loved him because Issa dwelt in peace with Vaishas and Shudras whom he
219
instructed and helped.
220
221
“But the Brahmins and Kshatriyas told him that Brahma forbade those to approach who were
222
created out of his womb and feet. The Vaishas were allowed to listen to the Vedas only
223
on holidays and the Shudras were forbidden not only to be present at the reading of the
224
Vedas, but could not even look at them.
225
226
“Issa said that man had filled the temples with his abominations. In order to pay homage
227
to metals and stones, man sacrificed his fellows in whom dwells a spark of the Supreme
228
Spirit. Man demeans those who labor by the sweat of their brows, in order to gain the
229
good will of the sluggard who sits at the lavishly set board. But they who deprive their
230
brothers of the common blessing shall be themselves stripped of it.
231
232
“Vaishas and Shudras were struck with astonishment and asked what they could perform.
233
Issa bade them ‘Worship not the idols. Do not consider yourself first. Do not humiliate
234
your neighbor. Help the poor. Sustain the feeble. Do evil to no one. Do not covet that
235
which you do not possess and which is possessed by others.’
236
237
“Many, learning of such words, decided to kill Issa. But Issa, forewarned, departed from
238
this place by night.
239
240
“Afterward, Issa went into Nepal and into the Himalaya mountains.” . . .
241
242
“ ‘Well, perform for us a miracle,’ demanded the servitors of the Temple. Then Issa
243
replied to them: ‘Miracles made their appearance from the very day when the world was
244
created. He who cannot behold them is deprived of the greatest gift of life. But woe to
245
you, enemies of men, woe unto you, if you await that He should attest his power by
246
miracle.’”
247
248
“Issa taught that men should not strive to behold the Eternal Spirit with one’s own eyes
249
but to feel it with the heart, and to become a pure and worthy soul.” . . . “Not only
250
shall you not make human offerings, but you must not slaughter animals, because all is
251
given for the use of man. Do not steal the goods of others, because that would be
252
usurpation from your near one. Do not cheat, that you may in turn not be cheated.” Issa
253
said: “Beware, ye, who divert men from the true path and who fill the people with
254
superstitions and prejudices, who blind the vision of the seeing ones, and who preach
255
subservience to material things.”
256
257
Upon his return to the land of Israel, Issa taught: “Do not be subject to despair; do
258
not desert your homes; do not defile the nobility of your feelings; be imbued with hope
259
and with patience. Raise up the fallen and sustain the hungry; succor the ailing in
260
order that you be entirely pure and just upon that last day which I am preparing for
261
you. If you would perform deeds of benevolence and love, perform them with a generous
262
heart. And let there not be in these deeds the hope of gain or any calculations of
263
profit.”
264
265
The legends continue thus: “Then Pilate, ruler of Jerusalem, gave orders to lay hands
266
upon the preacher Issa and to deliver him to the judges, without however, arousing the
267
displeasure of the people.”
268
269
“But Issa taught: ‘Do not seek straight paths in darkness, possessed by fear. But gather
270
force and support each other. He who supports his neighbor strengthens himself.
271
272
“ ‘I tried to revive the laws of Moses in the hearts of the people. And I say unto you
273
that you do not understand their true meaning because they do not teach revenge but
274
forgiveness. But the meaning of these laws is distorted.’ ”
275
276
“Then the ruler sent to Issa his disguised servants that they should watch his actions
277
and report to him about his words to the people.”
278
279
“ ‘Thou just man,’ said the disguised servant of the ruler of Jerusalem approaching
280
Issa, ‘Teach us, should we fulfill the will of Caesar or await the approaching
281
deliverance?’
282
283
“But Issa, recognizing the disguised servants, said, ‘I did not foretell unto you that
284
you would be delivered from Cæsar; but I said that the soul which was immersed in sin
285
would be delivered from sin.’ ”
286
287
“At this time, an old woman approached the crowd, but was pushed back. Then Issa said,
288
‘Reverence Woman, mother of the universe; in her lies the truth of creation. She is the
289
foundation of all that is good and beautiful. She is the source of life and death. Upon
290
her depends the existence of man, because she is the sustenance of his labors. She gives
291
birth to you in travail, she watches over your growth. Bless her. Honor her. Defend her.
292
Love your wives and honor them, because tomorrow they shall be mothers, and
293
later—progenitors of a whole race. Their love ennobles man, soothes the embittered heart
294
and tames the beast. Wife and mother—they are the adornments of the universe.’
295
296
“ ‘As light divides itself from darkness, so does woman possess the gift to divide in
297
man good intent from the thought of evil. Your best thoughts must belong to woman.
298
Gather from them your moral strength, which you must possess to sustain your near ones.
299
Do not humiliate her, for therein you will humiliate yourselves. And all which you will
300
do to mother, to wife, to widow or to another woman in sorrow—that shall you also do for
301
the Spirit.’
302
303
“So taught Issa; but the ruler Pilate ordered one of his servants to make accusation
304
against him.
305
306
“Said Issa: ‘Not far hence is the time when by the Highest Will the people will become
307
purified and united into one family.’
308
309
“And then turning to the ruler, he said ‘Why demean thy dignity and teach thy
310
subordinates to live in deceit when even without this thou couldst also have had the
311
means of accusing an innocent one?’ ”
312
313
Thus the legends of Asia weave such an image of Jesus, so ennobled and near to all
314
nations. And Asia preserves in its mountains such legends. And it is not astonishing
315
that the teachings of Jesus and Buddha are leading all nations into one family. But
316
beautiful it is, that the light-giving idea of unity is expressed so clearly. And who
317
shall be opposed to this idea? Who will lessen the simplest and most beautiful decision
318
of life? And the earthly Unity is so easily and scientifically merging into the great
319
Unity of all worlds. The commandments of Jesus and of Buddha lie upon one shelf. And the
320
signs of ancient Sanskrit and of Pali unite all aspirations.
321
322
Another version also speaks about the life of Jesus in Tibet: “Near Lhasa was a temple
323
of teaching with a wealth of manuscripts. Jesus was to acquaint himself with them.
324
Meng-ste, a great sage of all the East, was in this temple.”
325
326
“Finally Jesus reached a mountain pass and in the chief city of Ladak, Leh, he was
327
joyously accepted by monks and people of the lower class.” “And Jesus taught in the
328
monasteries and in the bazaars (the market place); wherever the simple people
329
gathered—there he taught.”
330
331
“Not far from this place lived a woman whose son had died and she brought him to Jesus.
332
And in the presence of a multitude, Jesus laid his hand on the child, and the child rose
333
healed. And many brought their children and Jesus laid his hands upon them, healing
334
them.”
335
336
“Among the Ladakis, Jesus passed many days, teaching them. And they loved him and when
337
the time of his departure came they sorrowed as children.”
338
339
Said Jesus of skilled singers: “Whence is their talent and their power? For in one short
340
life they could not possibly accumulate a quality of voice and a knowledge of the laws
341
of harmonies. Are these miracles? No, because all things take place as a result of
342
natural laws. Many thousands of years ago these people already molded their harmonies
343
and their qualities. And they come again to learn still more from varied
344
manifestations.”
345
346
Still many other legends and manuscripts relate of Issa in Asia.
347
348
After the vital conception of general well-being indicated by Jesus and preserved by
349
Buddhists, one cannot but recall the words of Eusebius in his book, “Life of
350
Constantine”: “In order to attach to Christianity greater attraction in the eyes of the
351
nobility the priests adopted the outer garments and adornments which were used in pagan
352
cults.” Every one who knows the cult of Mithra can appreciate the justice of this
353
remark. A devout neo-Platonist and worshiper of the ancient philosophy, Clement of
354
Alexandria, taught Christian bishops.
355
356
Ignorance! Russian princes perished in the tents of Khans for their refusal to reverence
357
the image of Buddha—yet at the same time the monasteries of Tibet were already
358
preserving the wonderful lines about Jesus. Cyril of Alexandria brought about the
359
destruction of the woman ascetic Hypatia, but it was to her own pupil, Cinesius, that
360
the bishopric of Ptolemy was offered even before he accepted baptism.
361
362
Superstition! Jerome advised the newly converted Christians to trample upon the body of
363
their pagan mother.
364
365
Cynicism! Pope Leo X exclaimed, “How useful to us is this allegory of Christ!”
366
367
It should not be forgotten that Origen, who knew the meaning of the ancient mysteries
368
and understood the true significance of the teaching of Jesus, even he could speak in
369
the words of “The Acts”: “And all the believers were together and held everything
8cdfe7 Otterwiki Robot 2026-03-21 14:03:30
Impo
370
inunited possession. And the estates which were sold and all
60042f Otterwiki Robot 2026-01-13 06:36:21
Import diaries from HTML
371
properties were distributed to each according to his need. And each day, dwelling
372
unitedly and breaking bread in their homes, they partook of their food with joy and
373
simplicity of the heart.”
374
375
Origen understood why this general well-being was important and saw profoundly into the
376
truth. Because of this, the Church, sometimes extremely liberal in bestowing the title
377
of saint, refused him this title; but even enemies did not refuse to call Origen a
378
teacher. For he approached the teaching scientifically and did not fear to speak of what
379
was evident to him.
380
381
Of what was Origen accused? “Lives of the Saints” thus speaks of him: “Origen, the
382
wonder of his age by reason of the prodigiousness of his mind and the profundity of his
383
erudition, was condemned for heresy in two Alexandrian Councils and, after his death, in
384
the Council of Constantinople. Origen did not think correctly about many truths of the
385
Christian Church. Expounding the non-gentile teachings of the pre-existence of the soul,
386
he did not reflect properly upon Christ, believing that a certain number of spiritual
387
beings of equal worth were created, of whom one strove with such flaming love that he
388
became united with the Highest Word and became its bearer upon earth. Holding to the
389
heretical belief in the incarnation of the God-Word and the creation of the world,
390
Origen did not rightly comprehend the death of Christ by crucifixion, representing it as
391
something which had its spiritual counterpart in a spiritual world. He attributed too
392
much to the acts of natural forces with which our nature is gifted. . . .”—Admirable
393
were the councils which could speak against the infinite cosmic meaning of matter!
394
395
Sergius, Builder of Communities, forebade his coworkers to accept alms. Food and other
396
articles might be accepted only in exchange for labor. Hungering, himself, he offered
397
his labor. The building up of communities and enlightenment alone preoccupied this
398
remarkable man. His refusal of the office of Metropolite and his refusal to wear
399
precious metals appear in his life as natural acts, without any pose. His life was one
400
of indefatigable labor; he chose young, completely unknown coworkers; he preached
401
simplicity, as above, so below. The refusal of personal property was not because of any
402
command, but because of his realization of the harm of this idea. In the ranks of
403
builders of communities, Sergius retains a great place.
404
405
They are not so numerous—these builders of a life which responds in its inner meaning to
406
the future evolution. And we should carefully record these names of future illumination,
407
extending their lists until our day.
408
409
One of the great Mahatmas of India says:
410
411
“You were told that our knowledge was limited to this solar
8cdfe7 Otterwiki Robot 2026-03-21 14:03:30
Impo
412
system: ergo, as philosophers who desired to remain
60042f Otterwiki Robot 2026-01-13 06:36:21
Import diaries from HTML
413
worthy of the name, we could not either deny or affirm the existence of what you termed
414
a supreme, omnipotent, intelligent Being of some sort beyond the limits of that solar
415
system. But if such an existence is not absolutely impossible, yet, unless the
416
uniformity of Nature’s laws breaks at those limits we maintain that it is highly
417
improbable. Nevertheless, we deny most emphatically the position of agnosticism in this
418
direction and as regards the solar system. Our doctrine knows no compromises. Neither
419
affirms or denies, for it teaches only that which it knows to be the truth, therefore,
420
we deny God both as philosophers and Buddhists. We know there is in our system no such
421
thing as God, either personal or impersonal.”
422
423
Amid strife and in the manifestation of truth, upon the chariots of time ascend the
424
law-givers of human welfare: Moses, the untiring leader; Amos, the austere; Buddha,
425
lion-conqueror; Confucius, justice of life; Zoroaster, flaming poet of the sun; Plato,
426
transfigured and reflected in his “Shadows”; Blessed Issa, great in the immortal
427
sacrifice; solitary Origen, the wise commentator; Sergius, great teacher and ascetic.
428
All walked untiringly; all fell victim to the persecution of their day; all knew that
429
the teachings of general well-being would inevitably come to pass; all knew that each
430
sacrifice for the sake of the general well-being was but the approach of the way.
431
432
On the mountain they tell of these teachings and listen to them simply. And in the
433
deserts and upon the steppes people sing in their daily life about eternity and about
434
the same general wellbeing. The Tibetans, the Mongols, the Buriats, all remember about
435
this happiness.
436
437
And upon what do the peoples of Asia ponder? The Altaians remember the White
438
Burkhan—they even suffered in their expectation of Him twenty years ago. Upon the summit
439
of Herem they are turning to the White Burkhan:
440
f0b340 Otterwiki Robot 2026-03-08 20:44:11
Impo
441
*Thou who dwellest behind white clouds*
442
*Behind the blue skies—*
443
*Three Kurbustans!*
444
*Thou wearing
445
four tresses—*
446
*White Burkhan!*
447
*Thou Spirit of Altai—*
448
*White Burkhan!*
449
*Thou peopling within
450
thyself, in gold and silver,*
451
*A nation, White Altai!*
452
*Thou who illuminest the day—*
453
*Sun—Burkhan!*
454
*Thou who illuminest the night—*
455
*Moon—Burkhan!*
456
*Let my call be inscribed*
457
*Within the book Sudur!*
60042f Otterwiki Robot 2026-01-13 06:36:21
Import diaries from HTML
458
459
The White Burkhan commands that the idols be burnt and promises great yield to the
460
people’s lands and pastures. And so the general well-being will also reach to the
461
encampments of Altai. Thus is being transfigured the ancient legend about the coming of
462
Buddha to Altai.
463
464
How ponder the people of Asia? The Buriats are singing:
465
f0b340 Otterwiki Robot 2026-03-08 20:44:11
Impo
466
*You will say: Sun stand still!*
467
*What means its setting?*
468
*You will say: Century await!*
469
*What means its aging?*
470
*You will say: Moon be still!*
471
*What means its wane?*
472
*You will say: Century await*
473
*What means its aging?*
474
*You will say: Snow remain!*
475
*What means its melting?*
476
*You will say: Elders remain!*
477
*What means their passing?*
478
*You will say: Cloud be still!*
479
*What means its hiding?*
480
*You will say: Elders remain!*
481
*What means their passing?*
60042f Otterwiki Robot 2026-01-13 06:36:21
Import diaries from HTML
482
483
Mongols are singing:
484
f0b340 Otterwiki Robot 2026-03-08 20:44:11
Impo
485
He who has no possessions which he would gather with thoughts of gain;
486
Who has naught with which he would not have strength enough to part;
60042f Otterwiki Robot 2026-01-13 06:36:21
Import diaries from HTML
487
Who thinks firmly—he possesses the lasting and beautiful delight.”
488
489
Yes, the thought of Asia is strong. Under a turban, and a fez, and a tubeteika— a
490
resourceful mind and an ability richly applied.
491
492
The ancient Chinese have preserved the beautiful hymn of the Mother of the Sun, calling
493
her Ruler of the East!