󠀳󠀲XIIꓸ Tibet (1927-1928) - blame None

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# Nicholas Roerich. Altai-Himalaya

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## XII. Tibet (1927-1928)

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October 6th

Like black spiders with long legs are hidden the black tents of the Tibetans, stretched

upon the longest ropes. The border troops take our passport and suggest that we camp for

two days, until they bring the answer of General Horchichab, that is the chief ruler of

the Province, Hor, and the chief commander of the northern front. What flowery titles!

We camp in the middle of a marshy plain overgrown with thin, prickly weeds. On the

horizon is the lake and dead mountains. I call them dead because this is a veritable

cemetery. Long ago, these were great mountains, perhaps rivals of Everest; now they are

eroded and crumbled into small stones. The deep valleys became filled, forming a hill of

fifteen thousand feet, open to the brutal winds. Before reaching the most significant

sites, before the heavenly Himalayas, one falls into horrible marshes. The horses are

slipping and stumbling among the ugly clumps. There is not a bird, not an animal.

George slumps in his saddle and almost falls off his horse. We rush to him and take him

off. He has almost no heart beat. Two strong doses of digitalis are administered. We rub

his hands. He recovers.

Further ahead Elena Ivanovana begins to feel badly. From the rear guard we are notified

that Lama Malonof fell off his horse and lies unconscious on the road. The doctor

hurries to him. Thus inhospitably does Tibet greet us.

A multi-colored banner with a bent staff. Music—drums and bagpipes. The firing of a

salute. Deep in the tent is the little figure of the General in a vivid yellow khalat.

On his round Chinese cap is a crosslike Ak-dorje of rubies. He makes an ingratiating

speech and again requests us to stay in his camp, if only for two days. Then the General

accompanies us into our camp with banners and music and the motley crowd forming his

suite.

The impression from our visit to Kap-shö-pa is one of insignificance. The banner has

become bent; his sword hangs like a piece of futile theatrical property; under the

precious stones, dirt is accumulated. This is old Chinese stuff which the Chinese

themselves have rejected. It is no longer fit for life and has lost all its former

decorativeness, because the quality of the handiwork is gone, as well as the finesse of

the art. One perceives only mediocrity and ugliness. Probably the General thought that

the impression from his yellow khalat would be very great. But even his closest

bodyguard was ragged and adorned with buttons from three armies—none of these Tibetan;

and in the place where a foreign button was lacking, a safety pin was stuck. The rifles

were of doubtful fitness, but there were plenty of musicians.

Again drums and salutes from the guns. The General, with all this motley crowd,

accompanies us to our tent. At the same time he is curious to examine our things,

proclaiming that “the hands of small people must not touch the belongings of great

people.”

We are told that the General came to settle some uprising among the Horpa. At the same

time he placed a ban on the hunting of the musk deer. It is quite incomprehensible why

one is allowed to kill domestic sheep and yaks, when wolves and foxes and everything

savage are protected. But the population holds to a different opinion and secretly hunts

kulans.

Our Tibetan, Chimpa, is dying. He was useful to us during the encounter with the Panagis

and when the Mongols decided to desert us after Naiji. But when Chimpa reached Tibet he

asserted his real nature and at the crossing to the camp of the General he left us, took

our five camels, our tent and severed relations. This was his gratitude for all our care

during his sickness and for our priceless medicines!

Evidently even a Tibetan cannot withstand the local climate. This is the third death in

our caravan. The Mongolian lama died from pneumonia. The lama from Kharchin died because

of the altitude. Did not the bears sense the presence of a dead body when they crept

closer to the camp the night of his death? And they did not have to wait long. By

morning his corpse was left to them.

The General prepares to depart for Kham. Finally he accepts our gift and disappears. And

the caressing two days are transformed into a cruel five months of encampment in summer

tents, in a frost of sixty Celsius, under whirlwinds and gales, at a height of fifteen

thousand feet. A major and some ragamuffin soldiers are stationed with us. We are

forbidden to speak to the passing caravans. We are forbidden to buy food from the

population. The caravan slowly perishes. Every day there are new corpses near the tents,

and packs of wild dogs noisily divide their new repast. Of 104 caravan animals, ninety

perish. Five men die—three Mongolian lamas and two Tibetans. MalonofFs body becomes

swollen from an attack of his heart and finally he also dies. The wife of the major who

was stationed with us gets sick of pneumonia and dies.

Gryphons and eagles fight with packs of dogs over the prey. My letter to the Dalai Lama

is found torn on the road. The letters to Colonel Bailey, British Resident of Sikhim,

and to the Consul General of the United States in Calcutta are seized. We are forbidden

to return or to move on. In spite of George’s knowledge of the Tibetan language we can

only study Tibetan life in its starkness; but we cannot help our condition. They tell us

that the telegraph between Lhasa and India is destroyed because now Tibet does not need

communication with the “Pellings.” They refuse to take into consideration the doctor’s

certificate about our illness. They say that our passport was lost on the road although

witnesses deny this invention.

Instead of the General’s promised permission to proceed we remain on a plain exposed to

the winds. The Tibetans tell us that the General’s messenger to Lhasa disappeared on the

road. Instead of helping, the Major prevents us from buying food in the neighboring

villages. He forbids communication with the passing caravans and is without any feeling

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of compunction in the exchange of Chinese dollars. The doctor is very pessimistic and

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prophesies fatal illness because of the increasing frost. N. V. offers to go in disguise

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to India, but without knowledge of the language and with his noticeable height, this

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would end disastrously.

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The entire population of black Horpa, like small Niebelungen, seem full of unrest. They

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sleep in a seated posture. They eat raw meat. They are only covered with half-rags—black

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from the smoke of the fire—and skins. They whisper, “The entire district is now covered

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with snows such as never before. Our yaks and sheep will perish. We shall not have

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Tsampa (barley). Our children will die and we shall die. And all this misfortune is

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because our government treats great travelers in such an inhuman way.”

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The lamas predict that everything will turn out well, and that the messenger with a

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propitious answer is already coming, that tomorrow he will arrive. But the days pass.

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The frost and gale increase. On the white plain no one is seen. The last horses and

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camels are falling. During the night the shivering animals come close to the tents,

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pulling the ropes as if they are knocking. And at dawn, we find them dead. And our men,

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huddled in sheepskins, pull them a few steps away from the camp. Otherwise the dangerous

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wild dogs and gryphons, the grave diggers, would give us no rest. One pack of dogs—about

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fifteen—has already attacked me. Every day our fire-arms are at hand. The Major wants to

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buy our arms, but in this country one must guard one’s arms.

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Again frost and gales. Finally there is an uprising followed by the secession of our

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Buryat lamas. They thought that by slander against us they would improve their position.

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They were completely unable to obtain work.

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And so each day goes by amidst the frozen plain with the dull outlines of the dead

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mountains. Then we make a short move from Chunargen to Sharugen in the vicinity of the

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Bon-po monastery. Only about two hours of marching and again the same detention. We

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requested permission to visit General Kap-shö-pa in his encampment at Kham. We were

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told: “Me, me, me,” which means, “No.” We asked to be permitted to pass through Eastern

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Tibet again. Again, “Me, me, me.” Everything is “Me, me, me.” At the same time the

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General writes us letters about the “drops of clemency which are dripping from the

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resplendent fingers of the Dalai Lama.” But weeks go by. And finally the governors of

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Nagchu themselves come.

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It is quite unprecedented that both governors should at once leave their province and

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come personally. They come with black eye glasses, in woolly fur caps. They are noisy.

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They are astonished that we gave importance to the Tibetan passport and altogether

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conduct themselves unreasonably. One of them is a lama, rumored to have strangled the

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Amban of Sining. The other, a sly old Manchurian official. We endure all with great

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patience. Now they will transport us to Nagchu but it will be a continuation of the same

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detention. They will demand gifts. But somehow, somewhere, we shall move, though perhaps

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in the most roundabout way. Some of us hope that our detention will not exceed one

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hundred days, but it will be more correct to assume 150 days and several additional days

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for delays on the road. Thus we must count the entire detention as lasting half a year.

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Of course during this time the Tibetans have afforded us an unusual opportunity to

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become acquainted with their life, customs and ethics. Without communications with

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governors, generals, dzong pons, officers, elders and lamas, we would not have any

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assurance about the reality of Tibet.

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The frost at dawn is cruel. As usual, below 70 degrees Celsius. In the morning the

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doctor’s cognac is frozen. One can imagine what a frost it is, when the strong wine

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becomes frozen. The doctor is pessimistic as before and expects danger. The health of N.

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V. and P. K. is bad. Death is predicted for Ochir. Ludmilla and Raya—or as Tibetans call

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them, Milla and Raiya—keep well.

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What tiresome hills are between Chunargan and Nagchu. The mountains have long since

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crumbled and now the heaps of pebbles and stones are eroding. There is not a bush nor a

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tree; only high mounds with thorny prickly grass distasteful to the horses. We were told

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that on reaching Central Tibet we would be astonished by the change of nature. But

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others smile and say that up to the very Himalayas we shall go through a cemetery of

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crumbled mountains. Poor Hor-pa. Their teeth are falling out from scurvy. The muscles

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are lax. They have less strength than thirteen-year-old Raya. Of course lean raw meat

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and a pinch of dirty *tsampa* do not make for health. And how immeasurable is

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their suspicion of each other! They do not trust; they are afraid; they constantly

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anticipate all sort of misfortune. Mongols, in spite of the sly Dunganese officials, are

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veritable freemen compared with Tibetans.

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Everywhere are the signs of the cross. The old Mongolian coins of Nestorian khans have a

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cross, and over an ancient Buddhist monastery near Peking is a cross. On the seat of the

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saddle is also a cross and the reins are also fitted out with a cross. Even upon the

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stones of Ladak and Sinkiang are crosses. Nestorians and Manicheans passed broadly

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through Asia. On the frescoes of the monasteries are crosses. In the design of the

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kaftan, on the beads, on the necklaces, on the amulets—always the very same cross: Not

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the swastika with the streams of fire, but of equal arms, the eternal symbol of life. On

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the Chinese hats of Tibetan generals glows a ruby, crosslike *dorje.* The steed

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of happiness carries its sign. All bronze fibulae, probably from the tombs, are formed

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of a cross in a circle.

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Everywhere are the same signs of Chintamani. The little pillars of the houses and the

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clay-beaten walls are marked by this thrice-powerful image. The mules, the wrought

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silver vessels, the military banners, the prayer banners, the wood-cut on the page of a

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book are strengthened by the symbol of power.

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Compare the present tale with its original source: Now one says: “And great hunger

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descended upon earth and people perished and could not longer endure. Then the Blessed

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Bodhisattvas sent a shower of rice. There was such excess of food that not only were all

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the people fully sustained but they also brought mountains of rice and erected temples

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and chortens of it. The temples were of such dimensions that it took several years to

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walk around them, and one chief chorten could only be encircled in several days. This

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place exists upon an island where the true teaching of the Blessed One formerly

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flourished.”

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One must understand it thus: Great spiritual hunger descended upon earth. And people

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could no longer exist in such dreadful conditions. Then the Great Teacher sent a true

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shower of spiritual food. Humanity which was exalted by this benediction erected great

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monuments of spiritual achievements. The measurements of these achievements are

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unencompassable. The teaching of Shambhala exists in a fortified place. And its power

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will soon become manifest.

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The monasteries of Bon-po of the Black faith, hostile to Buddha, have a curious

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interest. In the Black Faith, which as a Black Mass exactly inverts the ritual of the

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Buddhist faith, one sees only denial of Buddha, and denunciation of Buddha and of all

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Buddhists as enemies. If the Buddhists encircle the altars from left to right, the

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Bon-po takes the opposite direction. If the Swastika of the Buddhist turns in the

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direction of the sun, that of the Bon-po must be turned in the opposite direction. They

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have invented their own saints and special sacred books. They have invented a special

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protector who replaces Buddha; and if you study the biography of this legendary

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protector you will be astonished to find the same details and events as in the life of

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Buddha; he is also supposed to be of royal family. The Bon-po do not allow Buddhists to

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enter their temples, and acknowledge neither the Tashi Lama nor the Dalai Lama. For them

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the Dalai Lama is only a civil ruler collecting taxes.

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They are very friendly with foreigners because they believe that foreigners have nothing

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to do with Buddhism. In the beginning they greeted us heartily and proposed that we

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study their books and visit their temples, where we saw many inverted Buddhist symbols.

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But when they understood that we were in sympathy with Buddhism, their attitude entirely

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changed. You can understand our astonishment in finding such things in a so-called

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Buddhist country. As I said, they are numerous and well-to-do and are very

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self-assertive. It is not a secret sect and Tibetans told us that now Bon-po is again

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increasing. Not only have these people an invented Buddha but they have mysterious

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deities of Swastika.

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This recalls the prehistoric times, the primitive religion of fire-worship of the Druids

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which has here been corrupted into the incomprehensibly strange deities of Swastika.

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Instead of the sacred word, Aum, they use the word “A.” In the old occult teaching the

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same expression, “A,” is used for Materia Matrix. It would be interesting to study the

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origins of Bon-po, as perhaps something of the Druid and old fire-worship would be

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found.

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One cannot believe any statement. All around us is death. For five months on the main

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road to China and Mongolia only three caravans passed. The Tibetan nomads whisper about

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the difficult times for Lhasa. Of course under such conditions the country cannot exist.

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Finally the governors of Nagchu become satisfied with the gifts, and after receiving the

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information that our money is exhausted, decide to send us out by a roundabout way

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through Chang-thang to Namru Dzong, Shentsu Dzong, through passes of twenty thousand six

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hundred feet not marked on maps, to Saga-Dzong, across the Brahmaputra, to Tingri-Dzong,

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Shekar-Dzong, Kampa-Dzong and through Sepo-la to Sikhim. Evidently they have decided to

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show us all religions of Tibet so that no doubts should be left in our mind about this

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country. It is not an easy way. Nobody has yet crossed from Ulan Bator Khoto to Sikhim.

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It is inexplicable why the Dzong-pons, officials of Tibetan Dzongs (fortresses), show

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themselves from the most ugly side. The people tell dark tales.

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The ruins of old Tibet are interesting: These ancient towers and walls were molded by an

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aspiring type of people. Their builders knew about Gessar Khan and about the Ruler of

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Shambhala. Here also were the Ashrams of the great Mahatmas. But now there is nothing

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left of this.

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I recall the stones of the “Tchud”—tombs on Altai. There passed the Goths who penetrated

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all Europe with their influence. And here in the Trans-Himalayas we meet the very same

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ancient tombs. We find places of ancient shrines which carry one’s thoughts to the

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sun-cults of the Druids. The swords of the northern inhabitants of the Trans-Himalayas

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might have been taken out of the Goth graves on the South Russian steppes. The fibulae

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of Gothic burials—do they not remind you of the buckles of Tibetan tribes. And why was

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the site of Lhasa some time ago called Gotha according to missionary chronicles? And

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whence the name of the tribe Gotl? Whence, where and how did the forefathers of the

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Goths migrate, driven out by glaciers and by the severe moraines? In the crystallized

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daily life of the northern Tibetans are there not found the ancient traits of their

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departed brothers? It is astonishing; one Hor-pa resembles Moliere. Another would fit

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the type of d’Artagnan. The third resembles an Italian corsair. The fourth, with long

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strands of hair, is a distortion of a portrait of Hals or Palamedes; and that black and

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somber one, with an aquiline nose, is he not the executioner of Philip the Second?

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And finally in the district of Doring (meaning the Long Stone) we found a real field of

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menhirs such as in Karnak. During the two marches which followed we found three more

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small groups of menhirs. For me it was a great joy to see this indubitable sign of

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Druidic antiquity.

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“Ki-hoho” rings out the call from the camp of Goloks. “Hoihe” answers our camp. And so

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the whole night the enemies are mutually warned about the incessant vigilance of our

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camp. But of course the Goloks are already informed about our arms and have taken well

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into consideration the extent of our military capacity. The verdict was in our favor,

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and today we shall see the friendly faces of the dangerous nomads.

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The Black Faith of Bon-po is so in keeping with the black tents. Upon long ropes, like

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deadly spiders, the tents gleam black in a formless mass. Next to them are black spots:

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refuse or corpses. The dryness of the air lessens the ill smell of decomposition. The

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piercing wind scatters the dry bones. We recall the widely announced safe-passage of the

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Donyer of Urga. How remarkably different is Tibet at a distance. They talk and whisper

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about uprisings. . . .

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At each encampment the same thing happens: If we camp in the usual village, there is no

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trouble in procuring animals. If the Elder lives in the village, then one may be sure of

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unpleasant discussions; and if one gets into a dzong or monastery he should be prepared

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for a delay. Nothing is prepared, in spite of several *da-yig* letters, which

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were sent long since. It appears that the *da-yigs* were not received; that by

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mistake they were sent in another direction. It appears that villages where there are

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animals are far off, and it will take several days to gather yaks and horses. Finally it

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appears that as usual the peasants simply do not listen to Dzong-pon and refuse to

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fulfill his order. Sometimes the Dzong-pon suggests that we conduct all negotiations

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directly with the peasants and write our own letter to the villages with our own seal.

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And the seal must be red. Otherwise we will have to stay near the Dzong for many days.

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It sometimes also happens that one Elder suggests to us to arrest another unruly one. He

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himself leads us to the latter’s camp and advises us to bind him and deliver him to

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Lhasa. Our Torguts have sometimes bound the hands of the Elder tightly behind his back;

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then his relations come with tongues sticking out and agree to fulfill the order of the

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Dalai Lama. Or it may happen that the governor suggests to us to arrest the local Major

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and to take him bound to Lhasa. At such a possible turn of affairs the Major lowers his

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tone and becomes more civil.

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Before Saga-dzong are two unexpected passes. One is shown on the maps; but the other, a

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larger one of more than twenty thousand feet, is not indicated. This road is shown on

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the maps only by a faint outline. Evidently no one ever traversed it. There is the other

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customary southern road. But the Tibetan government sends us through this unexplored

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northern path.

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On the way the Elders refuse to give us animals and again, instead of the passport of

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the governors, they ask us to send a letter with our seal everywhere. For our wax seal

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makes a greater impression.

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From the crest of the pass a powerful white chain of snowy giants has appeared. This is

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already Nepal and the long-awaited Himalayas, on the other side of the Brahmaputra.

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Saga-dzong is also a small impoverished village. They eat the corpses of animals and

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they mix tiny pebbles with the barley. The mendangs are defiled by fallen dogs and all

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sorts of refuse.

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The camp is full of excitement. We are approaching the Brahmaputra, the very one which

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has its source in the sacred Manasaravar, Lake of the Great Nagi. There is where the

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wise Rig-vedas originated; there one is near the sacred Kailas; there, pilgrims go,

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realizing on what a noble highway lie these sites. Already files of pilgrims are

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encountered; they are gloomy and ragged, and carry spears.

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Amidst rocks and sand, lilac and purple, lies the Brahmaputra. In May the water is not

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yet completely risen. The water line on the banks shows to what extent the river rises

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in June with the snow thaw and rains. There is still greater reverence for the

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Brahmaputra than for the Blue River. The Blue Yangtse-Kyang is the longest river in the

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world but the Brahmaputra, son of Brahma, is enveloped by a rich frame-work of legends.

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It links the sacred bed of the Ganges with the Himalayas; for Manasaravar is close to

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Sutlej and the source of the Great Indus. There also was born Aryavarta.

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A Mongolian lama says: “There lived a remarkably versed and scientific Geshe. But he

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always walked in the most modest garment. Once the Geshe went to visit his teacher, the

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former abbot of a big Labrang. The vain courtiers of the abbot saw the humble visitor

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and sent him away. And again came the Geshe and again he was evicted. Then the Geshe

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went to a merchant in a bazaar and asked him to lend him a rich garment and the Geshe

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put into his girdle several stones which looked like nuggets of Chinese silver. And in

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this way he was at once permitted to see his teacher. The Geshe entered, took off his

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rich garment, took from out the girdle the stones, and put them all together in a

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corner. Then he bowed to the stones and the garment; and only after did he bow to his

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teacher.

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The other asked, “Am I not your teacher? If so, why do you bow first to the stones and

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the garment?”

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“It is true,” answered the Geshe that you are my teacher, “but without these things I

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could not reach you, and therefore I bow to that which brought me to my reverenced

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master.”

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Near the Brahmaputra are five monasteries leaning against the rocks of Chatu-gompa. Two

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of them are of the Red Sect, and three of Bon-po of the Black Faith. The monasteries of

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the Black Faith look far newer and cleaner than those of the Red Sect. Out of the

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windows of a big Dukang or Red Monastery, straw sticks out; several lamas of hopelessly

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dilapidated appearance sadly stroll about. The Black Believers, on learning that we

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sympathize with Buddhism, ask us not even to approach their monasteries.

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With astonishment we look at the *sho,* the only copper coin of Tibet in

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circulation. We saw neither silver nor gold in the *dzongs* nor in popular use.

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Although the minting of the small copper coins is poor, yet how grandiose is the

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inscription: “The government is victorious in all directions.” It is astonishing that

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the half-sho and the quarter-sho are bigger than the *sho* itself.

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Now comes our crossing through the Brahmaputra near the monastery Schitu. There is a

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small boat, a ferry, with a carved horse on the prow. It is especially difficult to load

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the camels. The current is pretty swift.

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Although Tingri-dzong is regarded as a strong fortress it has a pitiful toy-like aspect,

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which perhaps had importance previous to the invention of gunpowder. There is no

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monastery but only suburgans of the Red Sects with fearful images and stripes as signs

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of their allegiance to the Red Sect. We recall the same fearful images on Tantrik

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tankas. What can one not see upon them? Magic swords, flayed human skins, fearful images

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with projecting teeth, and inverted triangles. The entire synthesis of Black Magic.

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Near Tingri-dzong Mount Everest looms up in all its glimmering beauty.

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We meet people who knew Sven Hedin. They praise him and regret that he could not speak

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Tibetan. They have heard here about Filchner. Some legends are already invented to the

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effect that he left three boys on the Blue River, as well as a mouse, a weasel and

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prairie dog. How does this originate? Of course, had we not known the language our

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entire work would have been immensely difficult. It is fortunate that George’s knowledge

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of the language is considered by the Tibetans second only to Sir Charles Bell. The

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latter was called “the officer of peace,” because of the way he conducted his

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negotiations.

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Here is the old monastery Chung-tu, which belongs to the royal monastery Saskya.

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Evidently much has transpired within its ancient walls. Here is an umbrella above a

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large suburgan—the sign of former royal distinction. And here are crumbled Chinese

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walls, memories of conquered Tibet. Here is a long file of ancient

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Suburgans—remembrances of the time of a peaceful age. Here are amassed old and new

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by-ways and structures.

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Another ancient place: Shekar-dzong. When the Tibetans were bold eagles, they were not

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afraid of soaring up to the steep rocks to mount their stronghold-sanctuaries upon the

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sharp promontories. There is a wealth of decoration on towers, passages and temples. But

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now Tibetans have descended to the valley. The chieftains are afraid to live in the

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castles and huddle below. Only from afar are the old dzongs of Tibet attractive. The

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prices for products are high to the point of absurdity. A sack of twenty-nine pounds of

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poor grain, of which five pounds are stones, costs eleven *norsangs* which is

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about nine rupees in the dzongs. A little piece of barley sugar is about four or five

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rupees. A horse, for two days’ travel, eight rupees; and a pack-yak, four rupees.

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Our marches are not of even length. Either they are very short, not exceeding four hours

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on horseback. Or, suddenly, they last for nine hours almost at a trot. We hasten toward

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Kampa-dzong, the last dzong before the border of Sikhim. But where is the castle? For a

406

long time we fail to recognize the bulky mass on the distant rock as a castle. Really

407

this structure is placed so high that it merges into the rock. Dzong pen, the chief of

408

the castle, is a trifle more friendly than the others.

409

410

Far higher than the dzong on the opposite rocks is a monastery, in which now only eight

411

lamas remain. But in this very monastery is the courtyard mentioned in the “Letters of

412

the Mahatmas.” There was the school mentioned by the Mahatmas, but now this school does

413

not exist. But the old people still remember that here was a “religious school.” And

414

they remember the “tall Azaras” from India.

415

416

The last crossing—Sepo-la. This pass is easier than the others. We pass the turquoise

417

lake, where the river Lachen has its source. The torrents begin as modest streams which,

418

after two days of travel, seethe and become impassable without a bridge. Here is the

419

first aroma of the healing Balu, and the first low cedars. Before us are whole forests

420

of rhododendrons in bloom.

421

422

Zoji La, Khardong La, Karaul Devan, Sasser Pass, Dabsang Pass, Karakorum Pass, Suget

423

Pass, Sanju Pass, Urtu Kashkariin Daban, Ulan Daban, Chahariin Daban, Khentu Pass, Naiji

424

La, Kukushili Pass, Dungbudra Pass, Tang La, Kamrong La, Tasang La, Lamsi Pass, Naptra

425

La, Tamaker Pass, Shentsa Pass, Laptse nagri Pass, Tsag La, Lam ling Pass, Pong chen La,

426

Dong La, Sang mo La, Kyegong La, Tsug chung La, Gya La, Urang La, Sharu La, Galung La,

427

Sepo La; these are the thirty-five passes, each from fourteen thousand to twenty-one

428

thousand feet high, which are crossed.

429

430

Of all our camels, two crossed the Himalayas. One is from Bulugun (northern Mongolia),

431

the other from Tsaidam. They will be the first to reach Gangtok, the capital of Sikhim.

432

We will present them to the Maharajah of Sikhim. Along the entire way from Nagchu to

433

Gangtok the camels attract crowds of curious onlookers because these “animals” have

434

never been seen here. From Lhasa to Calcutta, camels are not known. In Thangu, a house

435

already awaited us: a dak-bungalow and even forgotten magazines of 1927. For more than a

436

year we existed entirely without news of the outer world.

437

438

The fairy tale of the waterfalls! A whole symphony is in the patterned streams. For

439

several days we descend. Nearby we pass all species of the vegetable world. Finally,

440

palms appear and near the river pass two leopards, vividly yellow with thick warm black

441

spots. They appear, greet us cordially and go away. All already is seen: the

442

black-and-white bears of Chang-thang, antelopes and argali, the stone-like rams with

443

curved horns; finally the well-decked leopards.

444

445

A modest Finnish mission is in La-chen. Kind Miss Kronquist, self-exiled in solitude

446

among the rocks, relates tales about the avalanches which threaten all Sikhim. Is it

447

possible that on the southern side of the Himalayas continues the same deadening process

448

which has crumbled the peaks of Chang-thang? Inspired by the noise of the current of

449

Lachen which sprang up and became stronger under our very eyes, we recall Imatra and

450

Finland and the sympathetic Relander and Aksel Gallen-Kallela. Here are the same blue

451

distances as in Finland.

452

453

We make our final calculations regarding the caravan. The American equipment withstood

454

all trials. The Belber trunks crossed from America for four years through entire Asia,

455

through all fordings and passes without any damage. The tents from Abercrombie and Fitch

456

also withstood all gales.

457

458

The remaining part of the way to Gangtok was easy. The hospitable house of the British

459

Resident, Colonel Bailey, greets us. We tell about our trip. The letters to America are

460

sent off. We are given a trustworthy *sardar* to Darjeeling. We shall make the

461

entire way from Gangtok in one day. But we will have to change automobiles three times,

462

because on the Tista the bridge was recently washed away and it is necessary to change.

463

It means three automobiles and ten miles on horseback in one day—a steep ascent from

464

Tista through Peshok.

465

466

It is necessary to collect and compile all the expedition material. This may take a long

467

time. George, the Doctor, N. V., and P. K. are also preparing their notes. Our

468

fellow-travelers will quickly scatter—one to China, one to Italy, one to Australia.

469

Everywhere they will recall the inexpressible beauty of the Himalayas. Our way led from

470

the Himalayas, and back to them. Majestic is Karakorum and the icy kingdom of Sasser.

471

Beautiful is Kunlun. Fantastic is T’ian Shan—celestial mountains. Broad in sweep is

472

Altai. Decorative is Nan shang. Austere is Angar Dakchin. But all these are only the

473

preface to the unutterable grandeur of the Himalayas.

474

475

In the Himalayas the great Vedanta was crystallized. In the Himalayas Buddha became

476

exalted in spirit. The very air of the Himalayas is penetrated with spiritual

477

tension—the true Maitreya Sanga.

478

479

Our friend in Sikhim, the lama, tells us that during the winter he had heard that large

480

detachments of cavalry were standing before Nagchu; such information caused a great deal

481

of anxiety. This proved to be only one of the rumors current about ourselves. During

482

these years rumor made me a “French and American King,” “Commander of a Russian Corps,”

483

and “King of all Buddhists.” I succeeded in dying twice. I succeeded in being

484

simultaneously in Siberia, America and Tibet. According to the words of Mongols of

485

Tsaidam I carried on a war with the Amban of Sining. And according to the words of the

486

Taotai of Khotan I brought a small cannon which would, in ten minutes, destroy entire

487

Khotan and its one hundred thousand inhabitants. We became accustomed to all this and

488

now are no longer astonished by “authentic” rumors. The Mongols firmly remember the

489

“Ameri Khan”: Thus the American has been visualized as a kind of warrior. Fairy tales

490

about ourselves from Lhasa were related to us, in which we could only identify ourselves

491

with difficulty.

492

493

It is wondrous and strange to pass through the same places where the Mahatmas passed.

494

Here was the school founded by Them. Two days’ travel from Saga-dzong there was one of

495

the Ashrams—not far from the Brahmaputra. Here the Mahatma stopped, hastening on an

496

undeferrable mission. And here stood the modest blue tent. Now when Europe argues about

497

the existence of the Mahatmas, when the Hindus are significantly silent about Them, many

498

people in the expanses of Asia not only know the Mahatmas, not only have seen Them, but

499

know many actual evidences of Their deeds and appearances. Always awaited, the Mahatmas

500

unexpectedly created in the spaces of Asia a great special existence. When it was

501

necessary, They manifested themselves. And when necessary, They passed unnoticeably as

502

ordinary travelers. They do not write Their Names upon the stones, but the hearts of

503

those who know, guard These Names, stronger than the rocks. Why suspect a fairy tale,

504

imagination, invention, when in living forms the knowledge of the Mahatmas is impressed?

505

506

In haste, moved by idle curiosity, you will not understand even a simple chemical

507

experiment. Will those, who in futile conversation discuss the question of Mahatmas,

508

achieve anything? Will their empty curiosity be satisfied? How many people there are who

509

would love to receive a letter from the Mahatmas! But would it change their lives? It

510

would provide a moment of astonishment and confusion and then again everything would

511

return to the old routine, leaving no trace.

512

513

Often we are astonished why people who know the Mahatmas are so widely different in

514

their social positions. But why was Boehme a shoemaker? Are the dimensions of

515

consciousness measured only by outward distinctions? The works of the Mahatmas and their

516

instructions to the pupils, are related in a literature which is not nearly as limited

517

as it seems to those who do not know it.

518

519

The average scientist talks about Mahatmas as pure illusion. These are the scientists

520

who have never seen Mahatmas. But Sir William Crooks or Sir Oliver Lodge would not speak

521

so. Vivekananda, who was always upholding the rationalism of observation, knew Mahatmas.

522

Many Hindus know Them. But they safeguard Their Names to such an extent that they are

523

even ready to deny Their existence in order not to betray, not to reveal.

524

525

Not to betray! What a charm is in this understanding of the Guru in the steps of ascent.

526

527

But many are knocking at the doors of the great science. Often they do not acknowledge

528

it, even are angered if someone asks them about it. How many of the younger generation

529

want sincerely to start correspondence with a Guru! They try to find a real teacher.

530

Everybody knocks in his own way. And how many of them find disillusionment because they

531

knock at the wrong door, or they lacked sufficient energy and necessary determination to

532

receive a true answer.

533

534

“What laboratory could analyze those who approach the technical methods of knowledge?”

535

Yes, verily, it must be a laboratory where labor and perseverance and fearlessness are

536

the keys to the gates. In a sound rationalism, in a true and fearless materialism grow

537

the wings of spirit, the wings of consciousness. We are not to be isolated from life—not

538

destructive, but creative—such is the teaching of the Mahatmas. They speak about the

539

scientific foundations of existence. They direct one toward the conquest of energy. They

540

speak of those victories of labor which shall transform life into a constant festival.

541

Everything suggested by them is not ephemeral and illusory, but real, and pertains to

542

the most all-embracing study of possibilities, which are suggested to us by life,

543

without superstition, without prejudice. The true followers of the Mahatmas are not

544

sectarians or hypocrites. On the contrary they are most vital people; they conquer in

545

life. Not for long do they go into the mountains to purify themselves by the emanations

546

of prana. In the darkest places of Tibet they know something about the Mahatmas, they

547

have some recollections and legends. But for the moment their attention is directed to

548

the prophecies about the return of the Tashi Lama in his full glory.

549

550

Despite all, the straight road—Mongolia, Tsaidam, Tibet and the Himalayas—is crossed:

551

first on the trail of Ja lama; then in Tsaidam in a new direction, then through the

552

dzongs of Tibet to the mountain passes of the “abodes of snows.”

553

554

There is something of predestination in the dying of old Tibet. The wheel of the law is

555

turned. The mystery is gone. Tibet has none to guard; and none guards Tibet. The

556

exclusiveness of its position as guardian of Buddhism no longer belongs to Tibet.

557

Because Buddhism, according to the Commands of the Blessed One, becomes a universal

558

possession. There is no need of superstition for the deep teaching. Prejudices are

559

inimical to the search for truth.

560

561

The first image of the Blessed One was received by Tibet from Nepal and China—received

562

only in the seventh century, more than one thousand years after the Blessed One lived

563

and taught; received after the time when in India the brilliant literature of the

564

followers of Buddhism had been already collected. The first image was received only

565

after the beautiful Viharas, before which the Dukang of Tibet stand as poor younger

566

brothers, were rising in all parts of Asia. Now, when there begins to be concern about

567

the revival of true Buddhism, this wave passes by Tibet.

568

569

Let us consider the Black Magic of Tibet. Let us recall the revived corpses, the

570

celebrated Rolang-resurrection—which is nothing but a crude form of vampirism. Let us

571

recall the wandering spirits who kill and do all manner of evil; and they are often the

572

spirits of lamas. Let us recall all sorts of obsessions, how, under evil influences,

573

people are completely changed and temporarily fall into actual insanity. Let us recall

574

evil conjurations and invocations with which the lamas arm themselves to frighten the

575

ignorant people. Let us recall the suicidal magic daggers, dark fortune-telling, spells,

576

were-wolves, entities which have assumed the appearance of animals; and all kinds of

577

inventions of an evil will. First of all, such dark practices of lamas do not give very

578

good evidence of their uprightness. Second, the sorcerers of the Coast of Malabar

579

perform the entire black necromancy much more powerfully. They are known, feared, but no

580

one worships them and they are not regarded as sacred personages. Malabar “miracles”

581

antedate Tibetan magic.

582

583

Many authors who have written about Tibet have called it the miracle of miracles. But

584

this title could refer only to old Tibet or is due to the misconception of those

585

writers, who have been hypnotized by tradition. Truly, one could rightly call a school

586

founded by Mahatmas a miracle. But for many years such a school has not existed. Now

587

individual Tibetan lamas possess the power to produce low forms of materialization,

588

levitation, manifestations of will, clairvoyance and clairaudience. It is the greatest

589

test of the lamas if when they doubt about you, you demand of them, “Ask your oracle

590

what I am thinking at present and what intention I have.” Then at once they become

591

confused.

592

593

In the mountains some astonishing manifestations actually occur, but they have nothing

594

to do with the lamas. We recollect the incident of the remarkable fire in our tent,

595

which was repeated in Chang-thang. We recall the wave of heat amidst the cruel frosts.

596

We recall many manifestations of the higher energies. Truly it is remarkable just to

597

pass through those places where until recently there were Ashrams.

598

599

It would be absurd to condemn the entire population of Tibet. The lamas again may become

600

educated. Again an enlightened government may appear. And people again may become

601

regenerate. Much of that which appears to us as fallen “has not as yet risen.”

602

603

In the teaching of the Blessed One there are practical indications about the whole

604

routine of life. It is very easy to know and apply them. But now those who have

605

desecrated the high teaching, must understand that their criminal actions are condemned

606

and cannot continue.

607

608

Tibet bids us farewell with sad news. Our three Torguts, Ochir, Dorje and Manji, forty

609

miles from Gyantse, were attacked by Tibetans. Two Torguts were killed and the third

610

wounded. They were robbed of their money and possessions. Hearing this, a well-born

611

Tibetan says, “Formerly the bandits were in the north of Tibet, but they infest the

612

entire country now.” Thus speak the good Tibetans with hopeless gestures. And how many

613

decent Tibetans and learned lamas must suffer because of the present conditions.

614

615

There was another story that our Mongols reached Lhasa, but there they were seized and

616

thrown into the Tibetan jail. Anyhow, our poor Torguts experienced trouble.

617

618

Another rumor: Poor Tzering, our Mongol, has suffered greatly. On the way from Nagchu to

619

Lhasa he was robbed and now is begging in the Lhasa bazaar. Our Buriat lamas already

620

dream of leaving Tibet. Jangin, Lama, Lama Tashi and Konchok safely reached home in

621

Sharagolchi, because they returned back from Nagchu at once.

622

623

The Tibetans who have come to Sikhim say: “Now comes the year of the dragon. The past

624

year was the year of the tiger and after that will be the year of the sheep. Will it not

625

be easier then?”—“According to the prophecy, the Tashi Lama will not return to Tibet

626

before three years.”—Much is being rumored. We are overtaken by our lama from Kharching.

627

He thought of remaining in Lhasa ten years but stayed only three months. With him three

628

other learned lamas from Tashi lhunpo are traveling.

629

630

News from Sikhim. The monastery in Ghum is growing. Some new structures are being added.

631

The walls are covered with frescoes. The monasteries in Kalimpong and Kurseong are also

632

improving. Geshe Rinpoche is helping everywhere. He erects images of Maitreya. In Ghum

633

is the same abbot. Our artist, Geshe Lhariba, from Kham, is working as before. All is

634

friendly and good.

635

636

I have been asked, “How shall you speak of Tibet after your experiences?” Truly I shall

637

praise what is full of light and shall condemn what is obscured in darkness. I shall not

638

forget that the Tashi Lama has aroused general reverence for himself—he who is the

639

spiritual ruler of Tibet and of whom only good is heard. Everywhere the Tibetans

640

themselves say of their country, “The customs of Panchen Rinpoche (Tashi Lama) were far

641

different.” And they await with eagerness the fulfillment of the prophecy about his

642

return when he will be the sole head of the Tibet and the true Teaching will again

643

flourish. Truly, one has the feeling that if the Tashi Lama were now in Tibet again,

644

things would be different!

645

646

Thus we distinguish two Tibets: One is the Tibet of officialdom—of those officials of

647

whom the Tibetans themselves assert that their hearts are blacker than coal and harder

648

than stone. These are the ones who reflect so much prejudice and violence and falsehood,

649

who desecrate art and petrify learning with degeneracy.

650

651

But we also discern another Tibet, even though it is smaller in numbers. This is the

652

Tibet of the few educated lamas and of an even smaller number of enlightened laymen.

653

This is the Tibet which guards the essence of the Teaching and aspires towards

654

enlightenment. It is the Tibet of its spiritual leaders.

655

656

It is of course not enigmatic which Tibet is closer to our consciousness—the enlightened

657

ones we value, and may the obscured and corrupt ones disappear in their own darkness!

658

659

In letters from America, friends have expressed their regret that the actions of Tibet

660

have urged the necessity of such strong criticisms. But Truth is not blindness; on the

661

contrary it must be far-sighted. Moreover, a small and valuable minority may yet produce

662

greater results than the dying, decomposed majority.

663

664

The Himalayas and Sikhim enclose Tibet. Nowhere is there such glimmer, such spiritual

665

satiety as amidst these precious snows. Nowhere are there such qualifying expressions as

666

in the speech of Sikhim—to everything is added the word “heroism.” Man-heroes;

667

women-heroes; rock-heroes; trees-heroes; waterfall-heroes; eagle-heroes. Here to Sikhim

668

came great hermits because where could one, in two days’ travel, ascend from tropical

669

vegetation up to eternal snow. All grades of consciousness are here revealed. Friendly

670

is Sikhim. Friendly is the Maharajah of Sikhim. Friendly is the Resident. Friendly is

671

Laden La. And again we traverse the sacred valley of Tashi ding, as a trove of mystery

672

and treasures. This is considered a remarkable place by all Sikhim and Bhutan. And the

673

fine old abbot of Tashi ding is still alive but has aged and does not descend from his

674

sacred mountain. And again the proximity of great India.

675

676

Again the Hindu sings: “How may I speak of the creator himself, if I know the

677

incomparable, inexpressible beauty of Himalayas?”

678

679

It is told in the prophecies how the new era shall manifest itself: “First will begin an

680

unprecedented war of all nations. Afterward brother shall rise against brother. Oceans

681

of blood shall flow. And the people shall cease to understand one another. They shall

682

forget the meaning of the word, Teacher. But just then shall the Teachers appear and in

683

all corners of the world shall be heard the true teaching. To this word of truth shall

684

the people be drawn, but those who are filled with darkness and ignorance shall set

685

obstacles. As a diamond glows the light on the tower of the Lord of Shambhala. One stone

686

on his ring is worth more than all the world’s treasure. Even those who by accident help

687

the Teachings of Shambhala will receive in return a hundredfold. Already many warriors

688

of the teaching of truth are reincarnated. Only a few years shall elapse before every

689

one shall hear the mighty steps of the Lord of the New era. And one can already perceive

690

unusual manifestations and encounter unusual people. Already they open the gates of

691

knowledge and ripened fruits are falling from the trees.”

692

693

Lama Rinpoche knows that on the north side of Kinchenjunga, there lies a cave. Very

694

narrow is the entrance to it, but it broadens and brings one into a whole city. The high

695

priest knows many things, and asks not to speak of them until the appointed time. The

696

consciousness of Geshe is profound. He possesses some clairvoyance. As if emerging from

697

a trance he talks of the most unexpected actions and persons who are at a great

698

distance. When we were freezing at Chang-thang and E.I. was ill, he unexpectedly said to

699

those near him: “How difficult it is for her! How she is suffering!” So we were later

700

told. Using the old custom of the high lamas, Geshe does not lie down to sleep but rests

701

in a seated posture. Geshe knows about Shambhala and its complete significance. He takes

702

care to revive the teachings.

703

704

One more image of Shambhala, the Mandala of Shambhala will reveal to those who know some

705

hints of reality. On the top is Yi-dam as the sign of elemental power, and a figure of

706

that Tashi Lama who wrote the very secret book the Path of Shambhala. In the center of

707

the image the snow mountains form a circle. You can recognize three white borders. In

708

the center is a seeming valley with many edifices. One can distinguish two plans, as

709

though they were the plans of towers. On the tower is He Himself, Whose Light glows in

710

the predestined time. Below is the powerful legion leading victorious battle. The

711

victory of the spirit on the great field of life.

712

713

The new era of enlightenment is awaited. Each reaches in his own way. One nearer, one

714

further; one beautifully, one distortedly; but all are concerned with the same

715

predestined. It is especially striking to see such consciousness at a time when not the

716

printed page, but sound itself—the human word—directs the lofty expectation. It is so

717

precious to hear and to repeat. The Motherland of Gessar Khan, Ladak, knows that the

718

time of the regeneration has come. Khotan remembers the Signs of Maitreya over the

719

ancient Stupa. The Kalmucks in Karashar are awaiting the coming manifestation of the

720

Chalice of Buddha. On Altai the Oirots renounce Shamanism and are singing new chants to

721

the Awaited White Burkhan. The Messenger of the White Burkhan, Oirot, already rides

722

throughout the world. The Mongols await the appearance of the Ruler of the World and

723

prepare the Dukang of Shambhala. On Chang-thang they extol Gessar Khan and whisper about

724

the hallowed borders of Shambhala. On the Brahmaputra they know about the Ashrams of

725

Mahatmas and remember the wonderful Azaras. The Jews await the Messiah at the Bridge.

726

The Moslems await Muntazar. In Isfahan the White Horse is already saddled. The

727

Christians of Saint Thomas await the great Advent and wear hidden signs. The Hindus know

728

the Kalki Avatar. And the Chinese at New Year light the fires before the image of Gessar

729

Khan, ruler of the World. Rigden Japo, the Ruler, is fleeting over the desert, achieving

730

his predestined path. A blind one may ask, “Is it so? Is there no exaggeration in it?

731

Perhaps some fragments of survivals are taken as beliefs of the future.”

732

733

It means that he who questions has never been in the East. If you once were upon these

734

sites; if you traversed many thousands of miles; if you yourself have spoken to many

735

people, then you know the reality of what is related. You shall understand why, of these

736

sacred matters, one speaks only in the stillness of the evening, in quiet penetrating

737

tones. Why, if someone enters, do all become silent? But if you say to them that they

738

may continue the conversation in the presence of the guest your words will be met with a

739

reverent bow. And it is not you who receives the silent significant bow but the Great

740

Maitreya Himself.