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# Nicholas Roerich. Altai-Himalaya
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## VII. Khotan (1925-1926)
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Our faithful Ladakis had intended to go with us to the most distant parts. In Khotan
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they soon became somewhat depressed. They wandered through the bazaars; they complained
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that the people pulled their braids; they grieved because of the Chinese officials. They
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assured us that the Chinese Taotai would order them beaten. They said that the Taotai
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himself had killed a man. At last the whole sack-garbed crowd of Ladakis came; they
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smiled, they shifted about, they crowded close to one another, they repeated what
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goodyum-kusho
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(mistress) and
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yab-kusho
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(great gentleman), we were; and finally with tears they begged us to let them go home.
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They hinted that if we would go further on our way at once they would remain with us,
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but that in Khotan it was impossible to live. They left us very touchingly, hurrying
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through the snowy passes. Although it was only the beginning of November they were held
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back in Sanju where the crossing had become impassable. We then appreciated the advice
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we had had, to start as early as possible, because just after our passage, there started
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a continuous blizzard and the severest frosts.
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We did not even consider their statement that it was impossible to live in Khotan; but
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soon we were convinced that our simple friends, who had valiantly gone through all the
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skeletons of Karakorum, had become saddened in Khotan, not without cause.
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The strangest symptoms began. Not only did they not want to give us a suitable house,
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but they assured us that we would have to live at the bazaar where it would be more
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convenient for the Taotai to
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watch
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us. When we ourselves made an effort to find a suitable house in the outskirts, there
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was a mass of obstacles which we had to overcome fearlessly ourselves. Our well-wisher,
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Kudai Berdi Bai, and the Afghanistan Aksakal helped us greatly to procure the house, but
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the Amban permitted us to make an agreement only
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for one month.
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He signified through this that we were undesirable tenants, yet neither would he permit
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us to leave. The permission to sketch was
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not
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given. A repulsive Bek was stationed to watch us. Finally there came a new Amban and the
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affair became still more complicated.
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The Taotai’s child became ill. They asked E.I. to come and help. The cure was successful
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and all three officials came seemingly to thank us. But their conduct was outrageous.
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They laughed, gesticulated, spat and said that our passport was altogether
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unauthentic.
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They proposed to insult Mr. Cheng-lo (the Chinese Ambassador in Paris) for giving out
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such a passport. Everything, verily, assumed ugly proportions. But these were
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flowers—the berries appeared the next day.
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The Amban came and said that a telegram had been received from Urumchi, from the
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governor of the province, with the demand to expel our Expedition, and precisely through
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Sanju. This meant a return through a path closed by snow in winter.
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Of course we were already accustomed to the hypocrisy of the officials of Khotan, and we
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did not doubt that there was no telegram and that the whole story was a fraud.
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“However,” added the tempestuous Amban, “if you will personally ask Mr. Taotai maybe he
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will show some clemency.” One should note that the officials did not permit any of our
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telegrams to pass, and we had to search for an opportunity to send telegrams to New
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York, Peking and Paris, by roundabout ways through the consulate in Kashgar. Besides
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this, the Amban pointed out that the officials had the complete right to take away all
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my artist’s equipment.
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The next day the Taotai changed his anger into clemency. And
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on account
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of the cure of his son by E.I., he notified us that he would not expel us by way of
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Sanju. But his clemency, because of the cure of his son, quickly evaporated and the
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officials threatened to search our house. Finally on December 29th the search took
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place. Our arms, three guns and three revolvers, were sealed and taken away. They said
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that in Kashgar we might receive them back. The permits from the British officials to
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carry arms were not even taken into consideration. When the enormous case was brought
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into the room for the packing of the arms, even the Chinese stepped back, murmuring “a
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coffin.” E.I. added “This is the coffin of such type of officials.” It would seem that
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the inventions of oppression were already exhausted, but ignorance prompted one more
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“game.” They notified us that our American papers did not interest officials and
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demanded pre-war passports. With this, the “wise” officials of Republican China demanded
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nothing less than the old imperial passports. Quite accidentally we had with us an old
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passport and the Certificate of the Swedish Order of the Northern Star. The “buffalos”
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copied this and the other one, and pretended to send it somewhere.
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The demand for a pre-war passport after nine years of Chinese revolution showed us that
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the officials of Khotan are not only ill-qualified, but that they are limitlessly
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ignorant; and to remain here would be even dangerous. We plan to go immediately to
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Kashgar and Urumchi in order to find a more sensible administration. My dear friends, if
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you want to try out your cold-bloodedness and patience, go to the city of Khotan. Here
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Taotai Ma, and Amban Chang Fu, will teach you with all their medieval resourcefulness.
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Before our departure, we heard a rumor in the bazaar that serious trouble was brewing
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for the Taotai. It is rumored that he received the position of the Taotai and the star
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from the governor of the province, for the murder which he himself executed of the
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military governor of Kashgar last year; however, it is revealed that the murder was
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accomplished not by him alone but also by the soldiers. Now one may believe that all
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murderers must become Taotais.
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The details of the murder are medieval. The captured man was crucified and after two
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days of crucifixion the present commander of Khotan shot at him at such close range that
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the blood spurted upon the victor. At the same time his soldiers were also shooting with
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him.
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I am writing with sorrow for the Chinese. I can imagine how the best Chinese will blush
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for such contemporaries! Let us recall the tales of Sven Hedin, how Chinese officials
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searched his trunks for Russian soldiers; how Filchner gave his signed waiver to the
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Amban that he had no claims against them for robbery; how badly Prjevalsky fared in
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Khotan; how Kosloff was forced to enter the court of the Amban with twenty Cossacks to
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quell the lawlessness. It is sad to realize and to see that the new order of the state
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has not yet changed its gloomy medievalism. Let the Amban get along without the aid of a
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handkerchief for his nose—that is not important. But let the Amban at least know
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something.
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During the search of our things, the Amban recalled several times that the Russians at
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the frontier of Manchuria
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broke his teapot;
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all his petty rancor revealed itself in this information. And another very heinous crime
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did the Russians do; think only, they vaccinated the wife of the Taotai from Aksu!—This
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felony is related with rancor. During the search of our things, E.I. indignantly said to
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the Amban, who ordered that the yakhtan containing her own things be opened: “Look,
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Amban, there is my corset.” And so the wife of the Taotai from Aksu was avenged! Our
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Chinaman is indignant and shocked. While he, a Chinese officer and diplomat, with a
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literary reputation, stood by, they usurped and carried away our arms! They deprived the
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Expedition of its means of defense. He says: “This is the work of robbers.” Local
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Moslems come, advise and warn and try to show sympathy. One can imagine what these
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quiet, cowed people, who have lost their identities, have to bear. One can imagine how
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much the Chinese intellectuals, students and youths have to stand, they who are so
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sensitive to the grime of license.
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It is necessary to find ways to depart. We must go, in spite of the frost. The camels
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are ready. The old Chinese whispers: “Tell the escorting soldiers, if they have guns, to
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go in front and not in the rear—Chinese shoot from behind.” The banner of the Expedition
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is ready. It will be carried in front. Tzung sewed it; red with yellow and the
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inscription in black: “Lo, an American Art Officer.”
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The Amban does not know anything about art. The Bek—of Mongolian descent—instructs him
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politely by means of the following ancient legend: “In olden times in Kucha lived a
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celebrated painter. Once, as a deposit against a loan, he brought his painting
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representing a head of cabbage and a butterfly and asked three thousand
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sar
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(equivalent to two thousand seven hundred dollars). A boy, who was taking the place of
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the owner, gave him the requested loan. The owner returned. He was indignant that for a
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cabbage and. a butterfly, one should give so much money. He chased away the boy and
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considered the money lost. Winter came and on the appointed day the artist brought the
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money and asked to have the painting back. They took out the painting and the owner, to
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his terror, saw that the butterfly had disappeared from the picture. The artist demanded
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his complete picture as described. The owner was upset. The painter said, ‘So you have
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unjustly thrown out the boy. But now only he can help you.’ The owner called the boy.
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The boy for three days kept the picture near the fire and the butterfly appeared again.
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Then the boy said: ‘You have not appreciated the artist, but he is so perfect that his
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colors have all the qualities of nature. The butterflies appear in the warm summer-time.
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For the winter they disappear. The same happens also in the painting. Only the warmth of
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the fire recalled the butterfly to life in winter as well. So perfect is this painter.’
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And the owner was ashamed and adopted the boy and made him rich for his wisdom.” So does
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the Bek teach the Amban, but even the Buddha said in the Sutras: “The greatest crime is
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ignorance.”
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Among the Moslems, news has spread about the destruction of Damascus. The Moslems are
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indignant. Precisely by harming the sanctuaries and by pillage will this breach be most
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easily defined forever. In Paris they cannot even imagine how quickly through the depths
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of Asia fly bird-messengers. However, the flow of Moslem thought deserves great
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attention. One Moslem asked us why Muntazar, Messiah, Maitreya, all start with the same
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letter M. Is this not the very same
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manifestation?
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They also asked about Buddhism. They listened very attentively to the statement of
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Buddha being also a man, but being great through his supreme knowledge; of Buddha
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reverencing womankind; of Buddha having himself shown the manifestation of Maitreya. One
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day Kalmucks came from Karashahr. They came to make obeisance before Buddhist objects
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which we possess. Kalmucks know that here Buddha passed going northward. It is
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interesting to notice that Sir Charles Bell in his last book about Tibet points out that
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Buddha might have been of Mongolian descent. Nepal is populated by Mongoloids and the
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tribe of Sakya might have been sprung from them. Then, especially interesting is the
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direction of Buddha northward. All signs, all that remains, must be examined anew. The
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gigantic image of Maitreya, on the rock near Maulbeck, is often mentioned and described.
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It does not occur to one that the whole huge rock ought to be investigated from all
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sides. But when we were already in Khotan quite accidentally we heard about a Chinese
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inscription on the reverse side of the rock. It was an immeasurable pity to have lost
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this possibility; because a Chinese was with us. And then, what could this unexpected
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language have meant? One can expect Sanskrit, Pali, Tibetan and even Mongolian! But why
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did a Chinese hand write upon the rock of Maitreya? Monuments should always be
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approached with an open mind.
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The antiques in Khotan are really exhausted. During the two months, outside of two or
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three fragments, and a dozen imitations, nothing was brought to us. And the occupation
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of seeking for treasure has ceased. And the tales breathe of old communications already
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described by Sir Aurel Stein. Yotkan—meaning the site of old Khotan—is really populated
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by peaceful Sarts and covered by Moslem cemeteries. Just as Italian antiquarians often
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refer to the name of Bode, here also now they are continually speaking about Sir John
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Marshall or about Sir Aurel Stein. There have not remained any ancient objects in daily
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use. Life is congealed as happens before a wave of new constructions.
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Why, in point of fact, is Khotan considered a commercial center of Chinese Turkestan? We
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do not see the nerve of this commerce. We live on a big road branching to Aksu, Kucha
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and Tun-huang, to the Province Kansu and into the depths of China. But seldom do the
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bells of camels sound. Seldom does one hear the call of the donkeys. By such steps the
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rotations of industry are not being created. The rug industry has deteriorated
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considerably, it is now conventional and without life. Properly speaking the Khotan
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designs have completely degenerated. The jade has disappeared. And another
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characteristic pointed out by ancient authors has disappeared: singing has ceased, and
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has been replaced by fierce screams. In contrast with such singing, that of the Ladakis
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is full of rhythm and freshness. When a people has ceased to sing, it means that they
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are greatly depressed.
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It is strange to think that this is the very same Khotan to which Fa-hsien in the fourth
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century of our era dedicated the exalted description: “This country thrives happily. The
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people are rich. They are all Buddhists and find joy in music. There are more than ten
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thousand members of communes and they almost all belong to Mahayana. They all live and
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derive their support from the commune. The villages are spread on big expanses and
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before the door of each house a small pagoda (Suburghan) is raised. They all are very
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hospitable and provide the guests with everything that is necessary. The ruler of the
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country placed us in Gomati, which belongs to Mahayana. At the beating of gongs all
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members of the commune gather for a meal. All sit in harmonious order and keep silence,
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and do not clatter with the dishes. . . . Some of us went on to Kashgar.” . . To what
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extent can reality be changed! The present evidence does not relate contemporary Khotan
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with its past, just as the Appian Way or the Road to Ostia do not lead to the present
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Roman Rome.
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It is a pity that Fa-hsien did not travel further than Kashgar in what is now Russian
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Turkestan, because everywhere there and even in Persia are traces of Buddhism, not at
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all discovered yet. And Bokhara is nothing else than
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Vihara,
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the distorted name of a Buddhist monastery. George successfully discovered this
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philological transformation in Paris and Pelliot absolutely agreed with him. Pamir,
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Afghanistan, Persia—everywhere are traces of those flowerings of culture, when as
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chronicles say: “The art was incomparable, and a work of art and a book were the best
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gifts.”
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Tsung had a dream. We three, E.I., George and I, with sabers, slashed Yang-tu-t’u. Tsung
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comes running to tell it and laughs: “A very good dream. Now all the victory will be
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yours, and Tu-t’u will fare badly.” Tzi Han Chen interprets this dream and also smiles
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broadly with pleasure that, if only in a dream, Tu-t’u fared badly. Tsung emphasizes the
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importance of the dream: “If Tu-t’u treats the great guests badly things will fare badly
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with him and he will not live.” So in far-away Khotan is rendered a verdict against
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Tu-t’u in Urumchi: “More than a year he will not live.” We speak to the Sart about this
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decision. He laughs. “You have already replaced Kerim-Bek, evidently the truth will
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assert itself with Tu-t’u.” Although Tu-t’u makes fun of the Peking government he
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himself is sitting in a furnace of hatred. Who will sit in his place? The Khotan robber,
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Ma, or Aksu or the one from Kuldja with his Manchurians? Any enterprising troops can
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easily take Sinkiang.
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The pilgrims are passing on their way bringing new messages. In Urga a place for the
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Temple of Shambhala will be set. When the image of Rigden-japo will reach Urga, then
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will flash the first light of the New Era—truth. Then will the true renaissance of
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Mongolia begin. In Kucha, in the bazaars, recently two arriving lamas distributed images
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and a prayer of Shambhala. Here, also, the nuclei of revivified Buddhism have found
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shelter. The celebrated Suburghan near Khotan must be the place of one of the
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manifestations of the New Era. Khotan is the path of Buddha. Burkhan Bulat is near
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Khotan. The magnets of the ways are planted “as truly as under the stone of Ghum lies
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the prophecy about the New Era.”
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The Maitreya Series comprises seven parts: 1. “Shambhala Approaches.” 2. “The Steed of
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Happiness.” 3. “The Strongholds of the Walls,” 4. “The Banner of the Future.” 5. “The
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Power of the Caves.” 6. “The Whispers of the Desert.” 7. “Maitreya the Conqueror.”
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**December 1, 1925**
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One cannot imagine a more striking contrast than the tones of the Himalayas and Ladak in
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comparison with the desert. Sometimes it seems that one’s eyesight is gone or the eyes
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are filled with dust. And where are the crystals of purple, blue and green? Where is the
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abundance of fiery yellow and vivid red colorings? It is like a gray and dusty
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storeroom! The all-penetrating corrosions of time cut the skin like glass and eat the
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tissues. The eye is so accustomed to tonelessness, that, not glimpsing any colors, it
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slides as into a void. Also, unnoticeably, a sand storm starts up and our black Tumbal
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becomes woolly gray. Sometimes the stars are beautiful. Occasionally we are reminded of
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the charm of the mountains by the faint blue range of Kunlun. The donkeys are bemoaning
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their lot. And the home-made mowing machines also groan. The gigantic goiters of the
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people are repulsive. Some say they are “from the water.” Others, “this is already such
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a race.” The size of the goiters seriously affects the nerves and psychology of the
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consciousness. The frost begins. The water in the creeks is covered with ice.
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The lama says that one very learned Buddhist in Ladak wanted to arrange a discussion
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with George on the subject of Buddhism. At that time the lama was timorous about
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arranging the discussion. He says: “I was uncertain whether your son could speak about
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the foundations of the teaching. Nowadays there are so many foreigners who call
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themselves Buddhists, but they do not know anything and judge according to untruthful
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books and commentaries. Nowadays there are many such pseudo-Buddhists. But now I am
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sorry that I did not arrange this debate in Ladak because your son knows everything. He
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knows more than many learned lamas. Here I have put various questions unnoticeably and
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gradually to you; and you have explained to me everything. It is a pity that in Ladak we
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did not have an opportunity to speak. Once I was traveling here with the great
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scientist, P. I asked him various questions but he did not answer them. He only became
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angry, because he did not know how to answer.”
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The lama would like very much to see the Khazars, a Mongolian tribe which remained after
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the invasion in Afghanistan.
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**January 1, 1926**
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The lamas often repeat the words of Buddha: “An oil lamp starts to smoke before
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extinguishing.”
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Instead of being able quietly to depart from the rule of the Taotai there arise new
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insults and senseless difficulties. Our things are already packed. The camels are ready.
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We feel joy at leaving dangerous Khotan. But January 1st, early in the morning, a
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messenger comes from the Taotai, and in embarrassment tells us: “Mr. Taotai specifies
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that you go through Tun-huang not through Kashgar.” We say: “Our arms were taken away.
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To go through the desert without arms is impossible. Not only every expedition, but
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every merchant going through the desert has arms with him. Besides, money has been sent
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for us to Kashgar. Moreover, our co-workers, the Americans, go to Urumchi. And fourth,
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the Taotai himself has just approved our going to Kashgar.”
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The messenger smiles, “All this is true. But Mr. Taotai sent me to tell you to go
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through the sands to Tun-huang.”
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“But it is difficult to go there! But the Taotai himself said that there are robbers in
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the Province of Kansu!”
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“Quite true. But Mr. Taotai changed his decision and indicates for you the path through
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the desert to Tun-huang.”
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“It means that we cannot see either Yarkand, nor Kashgar, neither Aksu or Kucha. All
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these orders of the Chinese officials bring insult to the United States!”
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“Speak yourself with Mr. Taotai. Today is New Year and if you will beg Mr. Taotai
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*very well* maybe he will again change his orders.”
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“But we don’t want to beg. We desire justice.”
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The messenger only smiles and suggests again that we go today to the Taotai.
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Here also the people whisper to us a colorful detail. The case for our arms, without
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special reason, was made of a very huge size, like a coffin, and was carried on poles by
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four people. This procession went into the court of the Taotai during his festival
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lunch. The Chinese again whispered, “a coffin.” And the Taotai himself became pale and
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ordered them quickly to carry the case out of his court into the *yamen* of the
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Amban. He knows that he is committing an offense for which he will have to answer.
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We go to the Taotai. As is prescribed for the action of a tragic
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*Grand Guignol,* the drama must be combined with the sideshow. On our way we meet
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a procession carrying paper dragons, rocks, fish and all sorts of tinsel. They are
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coming in our direction to congratulate us on the New Year.
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The conference with the Taotai exceeded all limits of patience. We told him about the
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necessity of changing American checks in Kashgar. We told him about the necessity of
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having our teeth attended to. We told him about the hurried necessity of communicating
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with New York. We said that by his conduct he offended the dignity of America. We told
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about all causes and reasons. But the Taotai answered that we could go either through
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the Sanju Pass back to India (which is obviously ridiculous because the Pass is covered
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with ice until June) or we could go through the desert to Kansu (without arms, though
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infested with robbers, against whom he himself had warned us); or we would be detained
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in Khotan. I pointed out that our forced detention was an arrest for which we gave no
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cause. The Taotai repeated the same words, insisting that our passport, which was given
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by order of the Peking government, was not valid. Is it possible that Mr. Chang Lo, the
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representative of China, at the League of Nations, does not know how to give a passport?
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But the Taotai had never heard of the League of Nations. I pointed out that in view of
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such offensive conduct, I desired to leave China completely. The Taotai repeated the
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same thing. The people behind the Taotai’s back laughed and pointed to his head. We
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disputed unceasingly. It was impossible to follow up this complicated fissure of
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ignorance and madness. The Taotai was trying to annihilate our sympathy for China. We
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remembered one of our acquaintances, a progressive Chinese, in America. Listening to my
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defense of China, he somehow withered and asked sadly: “And you yourself, have you
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already been in China?” I answered, “I am intending to go there.” He added: “We shall
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speak after your return.”
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And so we returned to our house *arrested.* We sat upon our packed trunks and we
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ended the New Year’s Day by composing a written address to the Consuls of Kashgar: “The
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Roerich Expedition on the eve of leaving for Kashgar has been arrested by the Chinese
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officials of Khotan without cause occasioned on the part of the Expedition.
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“In view of the absence of a United States Consul, we are addressing ourselves herewith
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to the representatives of foreign governments in the city of Kashgar with the urgent
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demand that they show the most serious consideration in obtaining permission at once for
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the Expedition to proceed to Kashgar. In the event that permission of the Kashgar Taotai
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be insufficient we beg that they telegraph at our expense to the Governor-General of the
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Province of Urumchi.
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“Three causes compel us precipitately to hurry on. These are: First, the necessity to
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communicate with our representatives from America; second, the necessity to see the
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doctor of the Swedish Mission; third, the necessity of receiving money in Kashgar.”
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And so we shall wait. Our letters at best can reach only in nine days, if they reach at
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all. We have received back five of our very important telegrams undispatched. Everything
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has become really dangerous, because the officials are in every way hindering our
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communications with America. Our arms are seized. Of what else do they wish to deprive
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us?
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We have received a note about the seizure of our arms. It begins thus: “I am giving this
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paper for the reason that before me appeared a foreign man, Hulitzu, the other name,
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Loluchi, etc.” It appears that Hulitzu means Roerich and Loluchi is also Roerich. Who
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can make anything out of this diabolic nonsense!
385
386
It is significant that America is again completely ignored in this manuscript. It seems
387
that altogether the Taotai, even more than Columbus, doubts the existence of some kind
388
of unknown-to-him America, which is called Mei-Kuo.
389
390
E.I. is very depressed. She set out with such an open heart. She says: “What shall one
391
do with humanity; these are not men.” George is very downcast: “But that China, which is
392
shown to us in museums and lectures, has nothing in common with what is occurring!” Our
393
Chinese has drooped altogether, and begs us not to speak of anything because they will
394
kill us, “because these are thieves, murderers and dogs!” The lama whispers, “The
395
Chinese never act differently.” All this becomes dangerous.
396
397
Sir Aurel Stein gives in his book, as an authentic fact, that the Taotai in Kashgar for
398
a few years of his administration transferred in his name to Hankow two million
399
*taels.* We thought this communication impossible, although Sir Aurel Stein is an
400
authoritative scientist. But is it possible? Is it possible? . . .And you, builders of
401
new China, how hard it must be for you! And are you many? But of course the history of
402
the world has always been created by the minority.
403
404
I hope that the Roosevelts had it easier. They happily avoided the sack of Khotan. And
405
withal, hunting in the mountains saves one from daily communications with the Taotai and
406
Amban. In the mountains no one harmed us, nor placed obstacles in our way. And there was
407
no one to change his decisions daily. And after all, this is not a difference of
408
psychologies. And our Chinese and the Moslems equally understand the whole dangerous
409
absurdity of the situation. Just now someone offered to find a faithful man who would
410
place our letter to the Consuls into the postbag, because today near the post office
411
some suspicious watchers were noticed.
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**January 2, 1926**
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A merchant came inquiring about the possibilities of commercial connections with
418
America. But what connections can there be if Khotan meets those coming from America in
419
such hostility? One may not enter and may not leave. Such commercial connections!
420
421
The more hostile the officials are to us, the more sympathetically is the population
422
inclined toward us. They offer to send over our addresses to the Consuls in a more
423
certain way. Our people are sincerely indignant, especially at the seizure of the arms.
424
They say: “They will never return the arms.” Three Chinese advise us to go on Russian
425
roads. They express the belief that the officials, as usual, want to extort a large
426
bribe. Our case is being discussed from all sides at the bazaar. Today the Bek
427
accompanied George even during his ride. It means that the surveillance over us is
428
intensified.
429
430
I am writing all these details because it will be useful for others. Verily, it is
431
instructive! We have a passport from the Peking government; a special letter of
432
recommendation from the Chinese Ambassador in Paris; a wonderful letter from the United
433
States Consul in Calcutta; a letter from the Victoria and Albert Museum in London; a
434
letter from the Archaeological Society in Washington; letters from six institutions in
435
the United States. With us is a Chinese, a former officer and diplomat. With us are
436
books published about my paintings. With us are English, French and other passports. And
437
even with this complete symposium, one risks falling prey to the tyranny of dangerous
438
despots. All this is very instructive.
439
440
Just now they have brought a new “authentic” communication from the bazaar. Don’t you
441
see, during the search of our house many *machine guns* were found*.*
442
Tomorrow they will discover that my pictures are wings of aeroplanes. They speak about a
443
Great Foreigner who travels from Tibet on one hundred horses! On verifying this, it
444
comes out that this is also about us.
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**January 3, 1926**
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They speak in the bazaar about the fight of the ten Chinese generals. They speak about
451
the death of Chang-Tso-Lin. They speak about foreigners who brought four hundred cases
452
of arms. On verification, it appears that this rumor is also about us. Today our letter
453
to the Consuls left. The men are afraid to go through the desert without arms. It is
454
impossible to foresee into how the present events will resolve themselves.
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**January 4, 1926**
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A Sunday bazaar communication. At the bazaar the Kalmucks were betting about our
461
success. And the forecasting was successful, as never before. And they ran to
462
communicate it to us. The Taotai himself with his foolish raids is helping in the
463
spreading of absurd rumors. We shall in some way or other leave, but he will strangle
464
himself in his garden of madness. I have decided to communicate with America and to give
465
up the plan of going through China. I have too many reasons against it. I undertook to
466
paint but I did not agree to pursue foolish controversies with madmen. One can cross the
467
highest mountains, one can find a common tongue with the most primitive tribes, but
468
savages in dress clothes with decorations and many wives, are absolutely not acceptable
469
and do not enter into any evolution.
470
471
They come to ask us to help a woman going through a difficult childbirth. Of course we
472
are helpless. But the Chinese knows a sure remedy: “This is the devil sitting under the
473
bed and it hinders the woman from giving birth. One has to shoot with a gun under the
474
bed and the devil will run away and the woman will give birth immediately!” The Chinaman
475
has another conjecture; he says with a very important air: “The Tibetans are fools. They
476
think that in heaven there is only one dragon. This is foolish. In the heaven there are
477
a dragon and a bird. One dragon cannot make rain.” The Chinese also knows that there
478
exists a district where only women live and they give birth only to girls. He dislikes
479
*“revived corpses”* very much.
480
481
We are formulating our accusation against the Taotai for the Governor-General as
482
follows: We accuse Ma-ta-jen Taotai of Khotan of the following: 1. Of a deeply insulting
483
attitude toward the dignity of the United States of America and toward the cultural goal
484
of our expedition. 2. Of his insulting refusal to take into consideration the letter
485
from the Consul-General of the United States in India. 3. Of his insulting prohibition
486
put upon the pursuit of artistic work in Khotan under threat of confiscating all art
487
materials belonging to the expedition. 4. Of the insulting refusal to take into
488
consideration all letters and authorizations from the American institutions which have
489
organized the expedition. 5. Of the insulting behavior toward our personal dignity. 6.
490
Of the insulting refusal to recognize as valid our Chinese passport given to us by order
491
of the Peking government, through Mr. Cheng Lo, the Chinese Ambassador in Paris. 7. Of
492
the refusal to take into consideration the letter given by Mr. Cheng Lo to all governors
493
of Turkestan. 8. Of forcibly detaining the expedition in Khotan which ruined the
494
scheduled plans of the expedition. 9. The insulting seizure of all our arms (two guns,
495
one hunter’s gun and three revolvers), which deprived the expedition of all means of
496
defense, although every traveler crossing the desert carries arms. 10. Of the insulting
497
and inhuman threat to send the expedition beyond the boundaries of China through the
498
Pass of Sanju closed with snow. 11. Of the insulting refusal to take into consideration
499
the presence in the expedition of a middle-aged lady. 12. Of insulting and inhuman
500
intent to send the expedition to the desert in the direction of Tun-huang without arms,
501
without money and with the members suffering from their teeth. 13. Of the insulting and
502
humiliating change of his own orders each day. 14. Of the insulting and inhuman refusal
503
to permit a personal consultation with the doctor of the Swedish Mission in Kashgar. 15.
504
Of the insulting refusal to permit us to arrange our money affairs personally in
505
Kashgar. 16. Of his insulting demand that we show the invalid pre-war passport, nine
506
years after the revolution. 17. Of his insulting refusal to permit us to communicate
507
with American institutions from Kashgar.
508
509
If Ma-ta-jen, the Taotai of Khotan, would like to follow the indications from the
510
Governor-General at Urumchi he would strive to direct the expedition just there. His
511
repeated refusals to permit us to proceed to Urumchi via Kashgar show his criminal
512
intentions. The above-mentioned accusations force us to demand a full and immediate
513
satisfaction.
514
515
Also one must notice that in all negotiations, we pointed out to the officials that such
516
actions as theirs would reflect on the Chinese students and Chinese quarters so numerous
517
and widespread in America. But it was clear that the fate of their compatriots did not
518
interest the criminal officials in the slightest.
519
520
Our lama informs us that a lama known to him was going on a pilgrimage to Tibet and was
521
arrested by Chinese officials. The lama gave a bribe to the local colonel of a thousand
522
*lan,* a horse and two pieces of cloth. And in the night the latter let him
523
through. The lama walked for nine days by crossing at night and during the day hid
524
himself in the sands.
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**January 5, 1926**
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Vedantists call Buddhists “Nastika.” It means godless people. However, Vedanta also does
531
not concede a personal god but knows only the principle. The formula of initiation of a
532
Buddhist is: “I take refuge in Buddha; I take refuge in The Teaching; I take refuge in
533
the Order.” Does not this formula lead to endless knowledge—Buddha the man, the greater
534
teacher of light, reverencing knowledge and summoning to go fearlessly along the path of
535
general well-being. The entire contemporary evolution was foretold by Buddha—this lion
536
of fearlessness and attainment.
537
538
An occidental newspaper from India reached us. Bose has discovered muscles in plants. Of
539
course, if there are nerves, why not muscles. Bose is demonstrating just that page which
540
is needed for the coming evolution.
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**January 6, 1926**
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Another “wonderful” detail about Khotan. A month ago a woman servant came to be hired—a
547
strange Moslem woman; she at once threw back her veil and started vulgarly to smile,
548
offering her services. The cheeks were rouged. The eyebrows thick as a finger—in one
549
straight line. One felt something specially sent, unclean. We refused. She left. Today
550
an old Chinese complained about rumors which the Amban spread that he made dishonorable
551
offers to the washwoman. The old man is again indignant. At once we remembered the
552
rouged one. Travelers, be careful! The old man protests: “The Amban himself has a wine
553
shop in Yarkand. If only we could get soldiers from the Consul!” If even a Chinese
554
dreams of the Consul’s soldiers one can imagine his mood.
555
556
The characteristics of the fifth Buddha: The North; the blessing of fearlessness;
557
Akochir or Ak Dorje (the crossed Dorje); the sound A; Tara; Visvapani (the many-armed,
558
all bestowing) Maitreya.
559
560
In his article in the Shanghai *Times* of 1925, “In the wilderness of Tibet,” Dr.
561
Lao Tsin says, “in one of the sanctuaries I have seen one of its most remarkable
562
characteristics—the mummified body of a scientist who, they say, died 350 years ago.
563
Garbed in the costume of a Tibetan lama, as he was during his life, he sits in an
564
armchair and appears like a man rather fallen asleep than dead hundreds of years since.
565
Before him on the table lies an unfinished manuscript over which he was at work before
566
his death. The body has turned yellow and dry with time, but as a whole it has kept
567
incredibly well. Many legends were woven around these remains of the ancient Tibetan
568
scientist. I was assured that three times during the period since his death, the body
569
had changed its original position. And once it disappeared altogether and came back only
570
after two or three days. Once the keepers of the temple, coming into the chamber where
571
the remains were kept, discovered that the manuscript before him was completed with a
572
message of the greatest importance for the whole world.”
573
574
Okakura notes: “You can laugh at us having ‘too much tea’ but could we not also suspect
575
you Westerners of the ‘lack of tea’ in your constitution? You have gained an expansion
576
of your possessions at the price of all calmness. We have created the harmony without
577
force against any attack. Would you believe it? The East in certain respects is greater
578
than the West! The sky of contemporary humanity is broken in the cyclopic fight for
579
wealth and despotism. The world moves gropingly in the darkness of egoism and vulgarity.
580
One buys science with a bad conscience. One manifests good will, out of love for
581
utility. East and West, like two dragons tossed by the turbulent sea, are fighting in
582
vain to conquer the precious stone of life. We need ‘Ny-uka’ in order to heal the great
583
disaster. We await the great Avatar.”
584
585
Aurobindo Ghose says, “We say to humanity, ‘The time has come when you must take the
586
great step and rise out of a material existence into the higher, deeper and wider life
587
toward which humanity moves. The problems which have troubled mankind can only be solved
588
by conquering the kingdom within; not by harnessing the forces of Nature to the service
589
of comfort and luxury, but by mastering the forces of the intellect and the spirit; by
590
vindicating the freedom of man within as well as without and by conquering, from within,
591
external Nature.”
592
593
Alexandra David-Neel says in her article, “The Coming Hero”: (“La Vie de Peuple,” 1925,
594
Paris.) “We can smile at these extravagant dreams but in those immense regions where
595
they are accepted with unshaken belief and with the greatest reverence, their influence
596
can become powerful and foreshadow completely unexpected events which the most skillful
597
of politicians is unable to foresee.”
598
599
Read the story of David-Neel about the old lama who brought flowers upon the glaciers.
600
Read the tale of the lama about the coming of the time of Shambhala. From a local
601
story-teller the lama is transformed into a participant in international events.
602
David-Neel has brought from Tibet several new variants of the manuscript about
603
Shambhala.
604
605
For a scientist the whole net of prophecies and very significant indications drawn
606
across the entire immeasurable distances of Asia, represents a remarkable interest. A
607
poet would say that the sand and stones were speaking because often the ways of this
608
speeding information are absolutely undecipherable. And you need but relate a piece of
609
information when, immediately, one gives you in reply a still more significant piece of
610
news. And at this, the half-shut eyes are faintly glistening.
611
612
And so we live. Once we receive a piece of information from the heights, and once from
613
the abyss. Today a soldier stopped our Chinese at the bazaar, caught hold of his horse
614
by the bridle, and demanded money from him. Yesterday one of our “guards” stopped a
615
woman on the road and tried to demand money from her. And in such a country they have
616
left us without arms! It is strange that Prjevalsky also had unpleasant experiences just
617
in Khotan. Marco Polo condemns the customs of Khotan. So we sit on our trunks amidst
618
untold infamy. They brought us information from the bazaar that the Taotai is
619
introducing the opium trade in Khotan.
620
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**January 8, 1926**
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A number of members of the brotherhood of Buddha spent their time in quarrels and the
626
Blessed One left them. The neighboring donors were repelled by the quarreling ones and
627
the latter were humbled and came to Buddha asking him to forget everything not referring
628
to the causes of quarrels among them. But Buddha said: “Such reconciliation will not be
629
fundamental. On the contrary, fearlessly uncover all the roots of the quarrels and of
630
your animosity. Only then will reconciliation be real.”
631
632
Going to Asia do not take much food. Everything is there in sufficient quantity.
633
Kashmiri agencies know nothing. They made us carry flour and rice with us. They warned
634
us that there was no sugar. They made us take forage. However, everything is there and
635
for the ten days of desert through Karakorum, not much provision is needed. It only
636
makes the caravan senselessly long!
637
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**January 10, 1926**
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642
How is our consciousness enriched by sitting in Khotan? It becomes clear that a life
643
such as that in Khotan should not exist. Imagine the lives of one hundred thousand
644
people plunged into complete darkness, divested of all light. Out of darkness are being
645
born disease, vice, lies, treachery and ignorance. The people have retained only their
646
small trade, achieved by cheating and treachery. The understanding of quality in the
647
products has died out. The understanding about celerity in work has perished. The
648
understanding of the victory of labor is demolished. Submersion in the slush of bazaars
649
and a mutual strangulation goes on. Thus it cannot continue!
650
651
The lama who warned us that “Chinese cannot act differently” is predicting another
652
occurrence. He says: “When they see that things cannot continue in such insolence and
653
cruelty, they will assure you that nothing at all happened, that it only appeared so to
654
us and they were always friends. Note that they transmit everything by word of mouth and
655
that the frightened Beks will deny everything that they have seen and heard. The only
656
proof is the receipt regarding the seizure of the arms.”
657
658
You, builders of New China, remove the “buffalos” more quickly. The place for them is
659
the zoo.
660
661
Our Khotan friend, Kudai-Berdi-Bai, relates with the humor of the East, about his visit
662
to a miserly friend: “I come to him and he sits and washes heaps of silver coins which
663
have become absolutely black. It appears that he keeps his riches in the ground and our
664
earth is such that the silver gets absolutely black. And so I tell him, ‘Dost thou see,
665
even the silver gets black when it is hidden from people. And thy face will also get
666
black in the other world, if thou wilt uselessly hide thy riches.’ ”
667
668
This is a tale from the practical East.
669
670
Great auriferous sands were recently found two days away from Khotan, along the
671
Karakash, Thousands of gold seekers who worked on the stream of the river Keriya left
672
their work and turned to Karakash. A few more gold-bearing rivers were mentioned. Of
673
course, all this is exploited by very crude means. In natural resources Sinkiang is a
674
rich province.
675
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**January 11, 1926**
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The sensation of Khotan! Bazaar rumors came, about the dinner arranged by some official
681
in Kashgar. It is being discussed at the bazaars in the most fantastic way. The Taotai
682
officials, merchants and also many of the poorest inhabitants were invited to the
683
dinner. The places were so arranged that the Taotai and the officials were among the
684
most ragged beggars. The same thing happened with the richest man of the city. The host
685
said: “Now we are not in office. Here we are all men, are all equals. Is it not so?
686
Tomorrow you will be the head, Taotai, and today we are equal people.” According to the
687
echoes in Khotan the impression was very great. So it is being related in the bazaar.
688
One cannot discern where the people’s creation begins.
689
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**January 12, 1926**
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694
Letters came from America. Through Kuldja from November 5th and through Tashkent from
695
December 1st; almost the same amount of time as to Ladak from New York. Beloved friends,
696
we read with joy about all works, exhibitions, lectures, the school, the propaganda of
697
art among broad masses; because all this is so imperatively needed. You are bringing
698
true joy into the life of youth and are kindling the heart-fires.
699
700
We heard about some gigantic statues in Central Asia. It is difficult to know which;
701
maybe these are the celebrated statues in Bamian, the half-destroyed city between Kabul
702
and Balkh. The height of one of these is 170 feet. Some consider them entirely of
703
Buddhist origin. Others see in them the most ancient antiquity. The same unclearness as
704
about the stone giants on the Easter Island.
705
706
Our Chinese is deeply offended by the officials. He does not want to go back to China.
707
He hung on the gates some sort of tremendous vivid notice—black and red. In translation
708
it means: “The American art officer, Lo, forbids any one to enter into the court who has
709
no business there.” It appears that “Lo” means Roerich!?! “Lo”—in Chinese, also means
710
“alarm.”
711
712
In Khotan there was a fire during the night. The Sarts interpreted it as due to the
713
unworthy conduct of the officials against the good guests.
714
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**January 13, 1926**
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719
A telegram came: “Washington undertakes necessary measures.” But the arms were all taken
720
away. And without arms I cannot attempt to sketch in unknown countries. I have a great
721
deal of experience and reasons for this. Not only people but wild dogs have taught me
722
this custom. Isn’t it insolent to ignore all papers and to deprive us of all means of
723
defense? There have been many cases of oppression of expeditions but such an act is not
724
known in literature. I am placing the responsibility upon the government of the Chinese
725
Republic.
726
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**January 15, 1926**
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731
From America came a telegram so distorted that it was impossible to understand the
732
meaning. The unseen friends from the bazaar brought the news about a big quarrel between
733
the Taotai and Amban.
734
735
And even days of seeming inactivity are full of signs. Here is a remarkable little
736
casket! There is news about the monastery near Kuldja! And there is Maitreya! There is
737
information that often the ruler of a district of China simply doesn’t recognize the
738
money of his predecessor. And the people do not know where to keep their money. From
739
everyday life, the discussion ascends to the problems of the common order of things.
740
There are periods, called the “balls of events,” when each circumstance rolls toward one
741
and the same common end. It is now for seventeen years that we are watching the
742
manifestations of the hastening of evolution. Between the tomb of that which passes away
743
and between the cradle of the future, electrons of untold energy are gathering new
744
formations. And the painter-hermit of the mountain abodes is tracing with surety the
745
battle and victory of Maitreya. Confidently he is tracing the lines and the distinctions
746
of those approaching ones, and the signs of those passing away! And quietly and
747
indisputably he is signing the dedication: “Homage to the ruler of the law, to the
748
exalted ruler of the northern country of Shambhala.” In Burkan Bulat will be the Temple
749
of Shambhala.
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**January 17, 1926**
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755
The officials are intensifying their criminality. The Amban started to open packages
756
addressed to us. Today he opened a package from the Shanghai bank. We shall say to him,
757
“Do not forget, Amban, that it is just the Statue of Liberty which opens the way to the
758
heart of America. Now all Khotan knows that we have received money. Yet you and the
759
Taotai have deprived us all of means of self-defense.”
760
761
The Amban notifies us that there is an order from Urumchi to open all letters and to
762
seize our arms. But that instead of arms, they will give us military escort. I answer
763
him that we cannot trust their soldiers, because they all run away at the sight of our
764
one dog. However, three years ago an American expedition had to defend itself from an
765
attack of a pack of dogs, by shooting. I point out to the Amban that the arms taken by
766
him belong to the American institutions but again America is being completely ignored. I
767
also tell him that his soldiers will end by shooting each other. The Amban did not have
768
time to reach the city when, in confirmation of my remarks about the guard, the
769
secretary came galloping to us, asking help in a serious surgical case. Two of the
770
Taotai’s closest bodyguards shot one another. Of course we are not surgeons. It appears
771
that the officer of the Taotai was stealing some things and the other guard discovered
772
it and, as a result, the two were seriously wounded. And from these thieves and
773
assassins, the Taotai wishes to provide our guard. Our old man Ts’ai Han Chen says,
774
“Formerly, for opening a stranger’s letter in China, one was punished by having an eye
775
taken out and a hand cut off. But here there are no officers but robbers.” It will be
776
enlightening to see how we will find the central power of the province Sinkiang, in
777
Urumchi.
778
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**January 18, 1926**
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The first snow fell. E.I. is feeding the birds. Masses of speckled little birds
784
surrounded her. Hindus often feed the birds during the winter months.
785
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**January 19, 1926**
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790
We received a letter from the English Consul in Kashgar. Apparently they are making
791
efforts to enable us to leave Khotan.
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**January 20, 1926**
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There is a letter from the English Consul. He notifies us that following his efforts and
798
those of the Kashgar Taotai, the Governor-General invites us immediately to proceed to
799
Kashgar. We will see how and when the local “Governors” are going to notify us.
800
801
Toward evening the Amban notifies us briefly through Khudai-Berdí-Baí that a letter has
802
been received from the Governor-General with permission for us to go to Kashgar. Even
803
the commands of the Governor-General are being transmitted through the private note of a
804
private man. What an organization! At our first meeting I said to the Taotai that Akbar
805
the Great called travelers the best ambassadors of his kingdom and always took care to
806
preserve good relationship with them. I can say now to the Taotai, “You, Ma-ta-jen, for
807
three months have very actively created our mood and I did not hide from you that I
808
would describe all that occurred. Confucius ordained that according to the committed
809
evil, one must act, in *just measure.* China is a Confucian country and according
810
to Confucius I have to write on your portrait: Ma-ta-jen, ignorant and cruel savage.”
811
And according to the teaching of Buddha, “ignorance is qualified as the greatest crime.”
812
And the same wise Confucius rejected all who rebelled against art and knowledge.
813
However, we all had approached with a sincere desire to inscribe into our notes that the
814
powers of China had become more cultured than during the times of the decline of the
815
empire. And now let us again piercingly look into the eyes of the new officials. Does
816
there not hide behind their shoulders an ignorant Ma-ta-jen?
817
818
People have started to move. Preparations! Out of all the trunks, the best are
819
American—Belber. They do not bend on all passes nor let any dust through. The horse
820
easily takes two trunks. Rather bad are the Kashmiri *yaktans.*
821
822
Our Chinese is rejoicing. He apparently feared direct assaults on the part of the
823
Taotai. Now he recognizes that his following of “the customs” was superfluous. He made
824
us bring firecrackers to the Taotai, the day of the completion of his new house. He
825
arranged a procession with gifts when he came to Khotan. Against our wishes he brought
826
cards to the new Amban. According to the results this was all in vain. He explains, that
827
these are not officers but bandits, but he also agrees that one must abandon these
828
customs.
829
830
As one might expect from these ignorant officials of Khotan, now they give us to
831
understand that the command from the Governor-General came through their efforts. They
832
do not know that in the letter of the British Consul the order of the receipt of the
833
command is clearly outlined and they think that we believe them.
834
835
A *mafa* (a carriage) from Khotan to Kashgar costs twenty-five *sar;* a
836
pack horse, six *sar.* (A *sar* is about one Mexican dollar.)
837
838
From the developed negatives many and necessary ones appeared to be spoiled. Some have
839
lines and black spots. While still in India they warned us that these so-called tropical
840
films give bad results. Generally all our regular films turn out. Well, but tropical
841
films are all cloudy. And often a whole half of a film or more, is either white or
842
black. Very good are *Agfa.*
843
844
The local bearded men are coming to talk over all sorts of things. Of course, the true
845
intention is not revealed at once. Of course, they wish to hear about the new customs.
846
They think that these customs could be good. They think that all men must labor. All is
847
well and the tea is being consumed in full accord. But suddenly one drags from out his
848
bosom a number of a London newspaper with a reprint of a drawing from a Moscow magazine,
849
*Bezbojnik.* Allah also received his unlucky share there. The bearded one
850
“naively” inquires, “But this seems to be Allah?” Of course it is evident and he
851
concludes sourly: “We do not touch their Lenin. Then why do they offend our Allah? And
852
then, do they know the whole Koran? Let them not offend us Moslems. We are many.” The
853
bearded ones sourly departed. . . .
854
855
In Cairo, near Napoleon’s cannon-balls which stuck out in the walls of the Mosque, I
856
asked the guide: “Why do you not remove these traces of war?” He answered: “We shall
857
guard these marks of western sentiments.”
858
859
A representative of Japanese newspapers was asked, “Is corporal punishment of children
860
permitted in Japan?” As befits a great country, the answer was in the negative. Really,
861
are many of the attacks on Japan just? The courage and honor of the Samurai, the
862
warriors; the heroism and self-sacrifice of the women; the intensified labor of workmen
863
and husbandmen give undeniable charm to Nippon. I never had any collisions with
864
Japanese. On the contrary, there appeared sensitive Japanese friends. I recall my
865
articles, long since, about Japan. I shall not refute them, but I even will reaffirm
866
much of what was told. Eliseeff, in Paris, spoke about the methods of teaching in
867
Japanese monasteries. It is very remarkable. Sudden questions and the demand that the
868
answer should not contain the least intrusion of the personal. As in life, appear the
869
episodes of the Japanese drama. The assassins are stealthily creeping to kill the crown
870
prince. In the helplessness of the moment, the nurse exchanges him for her child.
871
Shockingly subtle is the expression of her cold official mourning over the supposed
872
prince when her mother’s heart is torn with sorrow.
873
874
Tao-Te-Ching points out: “A sage places his personality in the last plan but
875
nevertheless it appears on the first place. He considers his personality as if detached
876
from him, and nevertheless his personality is preserved. Is it not because of this, that
877
his ends are realized? Because he has no personal and private ends. He is free from
878
self-exposition and therefore he gives light. He is free from self-affirmation and
879
therefore is being distinguished. He is free from self-pride and therefore his merits
880
are acknowledged. He is free from self-satisfaction and therefore he enjoys superiority.
881
And because of that he is to such an extent free from any competition. No one in the
882
world can compete with him. He who possesses the qualities of Tao is like a child—the
883
venomous insects will not sting him; wild animals will not attack him, birds of prey
884
will not strike him!”
885
886
Buddha ordains: “By introspection, by virtue and purity a wise man creates of himself an
887
island which cannot be submerged by any floods” (Udanavarga).
888
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**January 23, 1926**
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893
Our Chinese and lama apparently know well a certain type of Chinese official. Everything
894
happens according to their “prophecies.” The officials repeatedly assure us of their
895
friendship and put the blame for everything that happened on the Governor-General of the
896
Sinkiang province. Now the officials have the problem, on what pretext to return our
897
seized arms in order to restore everything to an elusive oral condition and to say: “All
898
that occurred was the fantasy of travelers.” For three months we passed through a
899
wonderful schooling; something of the course experienced by us nevertheless remains
900
unclear. For instance, why did the officials in every way prevent us from communicating
901
with America and why did they return us the telegrams undispatched? Whereas, it is known
902
to everybody that through Kashgar and the English Consulate one can always communicate.
903
The local people at once warned us not to believe the officials. And to our questions as
904
to why, since we did nothing wrong, the local bearded one repeated, “Because they are
905
fools.” But also in the actions of hopeless fools there is some sort of even distorted
906
sense. It means, therefore, that here is concealed not only stupidity but even
907
criminality.
908
909
A telegram came from New York: “American minister is acting.”
910
911
Let us finish by a page of that China which we did not see: “Finally the yellow ruler,
912
son of heaven, conquered the demon of earth and darkness. But the giant in his agony
913
knocked with his head the solar arch and broke into fragments the cupola of blue jade.
914
The stars lost their nests and the moon wandered without aim amidst the scattered
915
fragments of night. In despair the ruler searched everywhere to find who could restore
916
the heavens. He did not search in vain. From the eastern sea arose the ruleress, the
917
heavenly Ny-uka, shining in her armor of flames. She forged the five colors of the
918
rainbow in her magic forge and restored the heavens.”
919
920
Let us not forget the colorful pollen of Japan which we did not yet see. “Komio, the
921
regent of Nara, sang, ‘If I shall pluck thee, my hand will defile thee, oh flower. Thus
922
as I see thee on the bosom of the meadow, so I dedicate thee to the Buddhas of the past,
923
present and future.’ ”
924
925
And again a page from the true East apostrophizes the Mother of the World: “Thou, Who
926
hast covered Thy Face! Thou, Who hast woven the texture of the far-off worlds, Messenger
927
of the Untold! Ruler of the Elusive! Bestower of the Unrepeatable!
928
929
“By Thy command the ocean becomes silent and the whirlwinds trace the outlines of
930
invisible signs. . . And She who covered her face will stand on guard alone in the glory
931
of the signs. And none will ascend to the summit, none will perceive the glory of the
932
twelve-signed symbol of her power. From the spirals of light she herself has woven the
933
sign in silence. She is the Leader of those who go toward attainment. Four corners, the
934
sign of affirmation, are manifested by her as a benediction to those who have made their
935
decision. . . .
936
937
“A silent command, all-penetrating, unchangeable, indivisible, irrefutable, blinding,
938
generous, indescribable, unrepeatable, unharmed, unpronounced, timeless, undelayable—the
939
lightning manifested in the lightning!”