SHAMBHALA, THE RESPLENDENT
Lama, tell me of Shambhala!” “But you Westerners know nothing about
Shambhala—you wish to know nothing. Probably you ask only out of
curiosity; and you pronounce this sacred word in vain.”
“Lama, I do not ask about Shambhala aimlessly. Everywhere, people
know of this great symbol under different names. Our scientists seek
each spark concerning this remarkable realm. Csoma de Koros knew of
Shambhala, when he made his prolonged visit to the Buddhist
monasteries. Grunwedel translated the book of the famous Tashi Lama,
Pal-den ye -she, about ‘The Way to Shambhala.’ We sense how, under
secret symbols, a great truth is concealed. Truly, the ardent
scientist desires to know all about Kalachakra.”
“Can this be so, when some of your Western people desecrate our
temples? They smoke within our holy sanctuaries; they neither
understand nor wish to venerate our faith and our teaching. They
mock and deride the symbols whose meaning they do not penetrate.
Should we visit your temples, our conduct would be completely
different, because your great Bodhisattva, Issa, is verily an
exalted one. And none of us would defame the teaching of mercy and
righteousness.”
“Lama, only the very ignorant and stupid would ridicule your
teaching. All the teachings of righteousness are as in one sacred
place. And each one possessed of his senses, will not violate the
sacred places. Lama, why do you think that the essential teaching of
the Blessed One is unknown to the West? Why do you believe that in
the West we do not know of Shambhala?
“Lama, upon my very table you may see the Kalachakra, the Teaching
brought by the great Atticha from India. I know that if a high
spirit, already prepared, hears a voice proclaiming Kalagiya it is
the call to Shambhala. We know which Tashi Lama visited Shambhala.
We know the book of the High Priest, T’aishan —‘The Red Path to
Shambhala.’ We even know the Mongolian song about Shambhala. Who
knows—perhaps we even know many things new to you. We know that
quite recently a young Mongolian lama issued a new book about
Shambhala.”
The Lama studies us with his piercing glance. Then he says:
“Great Shambhala is far beyond the ocean. It is the mighty heavenly
domain. It has nothing to do with our earth. How and why do you
earthly people take interest in it? Only in some places, in the Far
North, can you discern the resplendent rays of Shambhala.”
“Lama, we know the greatness of Shambhala. We know the reality of
this indescribable realm. But we also know about the reality of the
earthly Shambhala. We know how some high lamas went to Shambhala,
how along their way they saw the customary physical things. We know
the stories of the Buryat lama, of how he was accompanied through a
very narrow secret passage. We know how another visitor saw a
caravan of hill-people with salt from the lakes, on the very borders
of Shambhala. Moreover, we ourselves have seen a white frontier post
of one of the three outposts of Shambhala. So, do not speak to me
about the heavenly Shambhala only, but also about the one on earth;
because you know as well as I, that on earth Shambhala is connected
with the heavenly one. And in this link, the two worlds are
unified.” The Lama becomes silent.
With eyes half concealed by the
lids, he examines our faces. And in the evening dusk, he commences
his tale: “Verily, the time is coming when the Teaching of the
Blessed One will once again come from the North to the South. The
word of Truth, which started its great path from Bodhigaya, again
shall return to the same sites. We must accept it simply, as it is:
the fact that the true teaching shall leave Tibet, and shall again
appear in the South. And in all countries, the covenants of Buddha
shall be manifested. Really, great things are coming. You come from
the West, yet you are bringing news of Shambhala. We must take it
verily so. Probably the ray from the tower of Rigden-jyepo has
reached all countries.
“Like a diamond glows the light on the Tower of Shambhala. He is
there—Rigden-jyepo, indefatigable, ever vigilant in the cause of
mankind. His eyes never close. And in his magic mirror he sees all
events of earth.
And the might of his thought penetrates into far-off lands. Distance
does not exist for him; he can instantaneously bring assistance to
worthy ones. His powerful light can destroy all darkness. His
immeasurable riches are ready to aid all needy ones who offer to
serve the cause of righteousness. He may even change the karma of
human beings…”
“Lama, it seems to me that you speak of Maitreya; is it not so?”
“We must not pronounce this mystery! There is much which may not be
revealed. There is much which may not be crystallized into sound. In
sound we reveal our thought. In sound we project our thought into
space and the greatest harm may follow. Because everything divulged
before the destined date, results in untold harm. Even the greatest
catastrophies may be provoked by such light-minded acts. If
Rigden-jyepo and the Blessed Maitreya are one and the same for
you—let it be so. I have not so stated!
“Uncountable are the inhabitants of Shambhala. Numerous are the
splendid new forces and achievements which are being prepared there
for humanity…”
“Lama, the Vedanta tells us that very soon new energies shall be
given to humanity. Is this true?”
“Innumerable are the great things predestined and prepared. Through
the Holy Scriptures we know of the Teaching of the Blessed One about
the inhabitants of the distant stars. From the same source we have
heard of the flying steel bird . . . about iron serpents which
devour space with fire and smoke. Tathagata, the Blessed One,
predicted all for the future. He knew how the helpers of
Rigden-jyepo would be reincarnated in due time; how the sacred army
would purge Lhassa of all its nefarious enemies; and how the realm
of righteousness would be established.”
“Lama, if the great warriors are incarnated, will not the activities
of Shambhala take place here on our earth?”
“Everywhere—here and in heaven. All benevolent forces shall come
together to destroy the darkness. Each one who will help in this
great task shall be rewarded a hundred-fold and upon this very
earth, in this incarnation. All sinners against Shambhala will
perish in this very incarnation, because they have exhausted mercy.”
“Lama, you know the truth. Then tell me why there are so many
unworthy priests.”
“Certainly this is not an excuse: but if the Teaching must move to
the South then it is not surprising that many learned lamas have
left Tibet. In the West, do they know that Pan-chen-rinpoche (the
Tashi Lama) is connected with Shambhala?”
“Lama, we certainly know that Pan-chen-rinpoche is greatly esteemed
everywhere. In different countries we have heard how highly not only
Buddhists, but the people of many nations, talk about His Holiness.
It is even said that in his private apartments, long before his
departure, the details of his coming travels were outlined in the
frescoes. We know that Pan-chen-rinpoche follows the customs of all
the great lamas. We have been told how during his flight he and his
followers escaped many of the greatest dangers.
“We know how at one time his pursuers from Lhassa were already quite
upon him, when a heavy snowfall cut off the pursuers’ road. Another
day, Pan-chen-rinpoche arrived at a lake in the mountains; a
difficult problem confronted him. His enemies were close behind; but
in order to escape, it would be necessary for him to make a long
circuit around the lake. Thereupon, Pan-chen-rinpoche sat in deep
meditation for some time. Arousing himself, he gave orders, that
despite the danger, the entire caravan would have to spend the night
on the shores of the lake. Then the unusual happened: During the
night, a heavy frost arose, which covered the lake with ice and
snow. Before sunrise, while it was still dark, Tashi Lama gave
orders to his people to move on speedily, and he, with his three
hundred followers, crossed the lake over the ice by the shortest
way, thus escaping danger. When the enemies arrived at the same
spot, the sun was already high and its rays had melted the ice.
There remained for them only the roundabout way. Was it not so?”
“Verily, so it was. Pan-chen-rinpoche was helped by Holy Shambhala
throughout his travels. He saw many wondrous signs when he crossed
the uplands hastening to the North.”
“Lama, not far from Ulan-Davan we saw a huge black vulture which
flew low, close to our camp. He crossed the direction of something
shining and beautiful, which was flying south over our camp, and
which glistened in the rays of the sun.”
The eyes of the Lama sparkled. Eagerly he asked:
“Did you also feel the perfumes of the temple-incenses in the
desert?”
“Lama, you are quite right—in the stony desert, several days from
any habitation, many of us became simultaneously aware of an
exquisite breath of perfume. This happened several times. We never
smelt such lovely perfume. It reminded me of certain incense which a
friend of mine once gave me in India—from where he obtained it, I do
not know.”
“Ah—you are guarded by Shambhala. The huge black vulture is your
enemy, who is eager to destroy your work, but the protecting force
from Shambhala follows you in this Radiant form of Matter. This
force is always near to you but you cannot always perceive it.
Sometimes only, it is manifested for strengthening and directing
you. Did you notice the direction in which this sphere moved? You
must follow the same direction. You mentioned to me the sacred call—Kalagiya!
When some one hears this imperative call, he must know that the way
to Shambhala is open to him. He must remember the year when he was
called, because from that time evermore, he is closely assisted by
the Blessed Rigden-jyepo. Only you must know and realize the manner
in which people are helped, because often people repel the help
which is sent.”
“Lama, tell me how are the simple people helped by Shambhala? We
know of the adepts and of incarnate co-workers of Shambhala. But in
what manner does the might of Shambhala manifest itself among the
humble?”
“In untold and manifold ways. Each one who in previous incarnations
followed the teaching of righteousness and was useful to the Common
Cause, is helped by this Common Cause. Not many years ago during the
war and unrest, one man asked a lama if he should change his
dwelling. The lama answered that he could remain in the same place
for about six months longer, but that afterwards he would be in
great danger and would have to flee without delay. During the six
months which followed, the man was most successful in his work;
everything was peaceful and his possessions multiplied. When the six
months had expired, he thought, ‘Why should I risk my property by
leaving this quiet spot? Everything seems so prosperous for me and
there is apparently no danger. Probably the lama was mistaken.’
“But the cosmic flux was not arrested. And the predestined danger
suddenly arose. The troops of the enemies approached the place at
full speed from both directions. And the man realized that his best
opportunity had been lost and his way was now cut off. He hurried to
the same lama and told him of what had happened.
“The lama told him that for certain reasons it was necessary that he
be saved—‘But,’ he added, ‘it is now more difficult to help you. The
best opportunity is lost, but I still can do something for you.
To-morrow, take your family with you and ride towards the North. On
the road you will meet your enemies. This is inevitable. When you
see them coming, go away from the road and remain quiet. Even though
they may approach you, even though they speak to you, remain quiet
and unmoving until they pass.’
“So it happened. The man, with his family and belongings, set out at
early morning. Suddenly in the dusk of morning, they distinguished
the outlines of soldiers rapidly approaching. They turned aside from
the road and stood silent, tense.
“The soldiers hurriedly approached, and the poor man heard one of
them shouting, ‘Here they are. I see people here. Probably there is
a nice booty for us.’
“Another one laughingly answered him, ‘Friend, you probably slept
poorly last night, since you cannot distinguish stones from humans.
They are quite near us and you say that they are not stones!’
“The first one insisted, ‘But I even see a horse!’ The other one
laughed.
“ ‘On such a stony horse, you will not ride far. Could you imagine
that a horse, aware of all our horses, would remain immovable?’
“The soldiers all laughed heartily and, deriding the mistake of the
first one, passed quite close to the immovable group. They then
disappeared into the mist. Thus, even in the most difficult
situation, the man was saved. For he had been useful to Shambhala
just once.
“Shambhala knows all. But the secrets of Shambhala are well
guarded.”
“Lama, how are the secrets of Shambhala guarded? It is said that
many co-workers of Shambhala, many messengers, are speeding through
the world. How can they preserve the secrets entrusted to them?”
“The great keepers of mysteries are watching closely all those to
whom they have entrusted their work and given high missions. If an
unexpected evil confronts them they are helped immediately. And the
entrusted treasure shall be guarded. About forty years ago, a great
secret was entrusted to a man living in the Great Mongolian Gobi. It
was told to him that he could use this secret for a special purpose,
but that when he felt his departure from this world approaching, he
should find some one worthy to whom to entrust this treasure. Many
years passed. Finally this man became ill and during his illness, an
evil force approached him and he became unconscious. In such a state
he could, of course, not find any one worthy to whom to entrust his
treasure. But the Great Keepers are ever vigilant and alert. One of
them from the high Ashram hurriedly started through the mighty Gobi,
remaining more than sixty hours without rest in the saddle. He
reached the sick man in time to revive him and, though only for a
short time, it permitted him to find some one to whom he might
transmit the message. Perhaps you may wonder why the Keeper did not
take the Treasure with him. And why the same succession had to take
place. Because great Karma has its own ways and even the greatest
Keepers of mysteries sometimes do not wish to touch the threads of
Karma. Because each thread of Karma, if broken, results in the
greatest harm.”
“Lama, in Tourfan and in Turkestan they showed us caves with long,
unexplored passages. Can one reach the Ashrams of Shambhala through
these routes? They told us that on some occasions, strangers came
out of these caves and went to the cities. They wished to pay for
things with strange, ancient coins which are now no longer used.”
“Verily, verily, the people of Shambhala at times emerge into the
world. They meet the earthly co-workers of Shambhala. For the sake
of humanity, they send out precious gifts, remarkable relics. I can
tell you many stories of how wonderful gifts were received through
the space. Even Rigden-jyepo himself appears at times in human body.
Suddenly he shows himself in holy places, in monasteries, and at a
time predestined, pronounces his prophecies.
“By night or at early morning before sunrise, the Ruler of the World
arrives in the Temple. He enters. All the lamps at once kindle
themselves. Some already recognize the Great Stranger. In deep
reverence the lamas gather. They listen with the greatest attention
to the prophecies of the future.
“A great epoch approaches. The Ruler of the World is ready to fight.
Many things are being manifested. The cosmic fire is again
approaching the earth. The planets are manifesting the new era. But
many cataclysms will occur before the new era of prosperity. Again
humanity will be tested, to see if the spirit has progressed
sufficiently. The subterranean fire now seeks to find contact with
the fiery element of the Akasa; if all good forces do not combine
their power, the greatest cataclysms are inevitable. It is related
how the blessed Rigden-jyepo manifests himself, to give commands to
his messengers; how on the black rock, on the way to Ladak, the
mighty ruler appears. And from all directions, the messenger-riders
approach in deep reverence to listen; and in full speed they rush to
fulfil what is ordained by the great wisdom.”
“Lama, how does it happen that Shambhala on earth is still
undiscovered by travelers? On maps you may see so many routes of
expeditions. It appears that all heights are already marked and all
valleys and rivers explored.”
“Verily, there is much gold in the earth, and many diamonds and
rubies in the mountains, and every one is so eager to possess them!
And so many people try to find them! But as yet these people have
not found all things—so, let a man try to reach Shambhala without a
call! You have heard about the poisonous streams which encircle the
uplands. Perhaps you have even seen people dying from these gases
when they come near them. Perhaps you have seen how animals and
people begin to tremble when they approach certain localities. Many
people try to reach Shambhala, uncalled. Some of them have
disappeared forever. Only few of them reach the holy place, and only
if their karma is ready.”
“Lama, you speak of an holy place on earth. Is there a rich
vegetation there? The mountains seem barren and the hurricanes and
all-devastating frosts seem unusually severe.”
“In the midst of high mountains there are unsuspected enclosed
valleys. Many hot springs nourish the rich vegetation. Many rare
plants and medicinal herbs are able to flourish on this unusual
volcanic soil. Perhaps you have noticed hot geysers on the uplands.
Perhaps you have heard that only two days away from Nagchu where
there is not a tree or plant to be seen, there is one valley with
trees and grass and warm water. But who may know the labyrinths of
these mountains? Upon stony surfaces it is impossible to distinguish
human traces. One cannot understand the thoughts of people—and he
who can, is silent! Perhaps you have met numerous travelers during
your wanderings—strangers, simply attired, walking silently through
the desert, in heat or cold, toward their unknown goals. Do not
believe, because the garment is simple, that the stranger is
insignificant! If his eyes are half closed, do not presume that his
glance is not keen. It is impossible to discern from which direction
power approaches. In vain are all warnings, in vain are all
prophecies—but only by the one path of Shambhala can you attain
achievement. By addressing yourself directly to the Blessed
Rigden-jyepo you can succeed.”
“Lama, you said that the enemies of Shambhala would perish. How will
they perish?”
“Verily, they perish in due time. They are destroyed by their own
nefarious ambitions. Rigden-jyepo is merciful. But the sinners are
their own assailants. Who can say when the merited wage is given?
Who can discern when help is truly needed? And what shall be the
nature of that help? Many upheavals are necessary and have their
purposes. Just when our limited human understanding is convinced
that all is destroyed, that all hope is perished, then the creative
hand of the Ruler projects his powerful ray.
“How are sinners annihilated? One lama-painter had the exalted gift
of painting with incomparable beauty, the sacred images. Superbly he
painted the images of Rigden-jyepo and the Blessed Buddha and Dukhar,
the All-seeing. But another painter became jealous and in his wrath
determined to harm the righteous one. And when he started to slander
the lama-painter, his house caught fire from some unknown cause. All
his possessions were destroyed and the hands of the slanderer were
seriously burnt so that for long he was unable to work.
“Another calumniator threatened to destroy all the labors of an
honest man. And he himself was drowned shortly after, while crossing
Tsampo. Another man, who performed many a beautiful deed for
charity, was attacked by some one, who sought to destroy all the
possessions which had been dedicated to the cause of humankind. But
again the powerful ray of Rigden-jyepo reached the assailant and in
a day his wealth was swept away and he became a beggar. Perhaps you
may see him even now, begging at the Lhassa bazaar.
“In every city you may hear how those unworthy creatures who turned
their venom against worthy ones, were punished. Only by the path of
Shambhala may you walk safely. Each diversion from this road of
glory will embroil you in the greatest dangers. Everything on earth
may be searched and meted out. Not faith nor blind worship does the
Blessed One ordain, but the knowledge of experience.”
“It is so, Lama. I can also tell you how one of our near ones became
a brother of Shambhala. We know how he came to India on a scientific
mission, how he was suddenly lost from the caravan and how, long
afterwards, an unexpected message revealed the news that he was in
Shambhala.
“I can tell you how, from distant Altai, many Old Believers went to
seek for the so-called ‘Belavodye’ (White waters) and never
returned. I have heard the names of the mountains, rivers and lakes
which lie on the way to the holy places. They are secret; some of
the names are corrupted, but you discern their fundamental truth.
“I can tell you how a worthy student of this exalted teaching set
out to reach Shambhala, before the time ordained for him. He was a
pure and sincere spirit, but his karma had not been exhausted and
his earthly task was still undone. It was premature for him, and one
of the great Masters met him on horseback in the mountains and
personally spoke to this aspiring traveler. Mercifully and
compassionately he sent him back to complete his unfinished labors.
I can tell you of Ashrams beyond Shigatse. I can tell you how the
Brothers of Shambhala appeared in various cities and how they
prevented the greatest human calamities, when humanity worthily
understood them… Lama, have you met Azaras and Kuthumpas?”
“If you are familiar with so many incidents, you must be successful
in your work. To know so much of Shambhala is in itself a stream of
purification. Many of our people during their lives have encountered
the Azaras and Kuthumpas and the snow people who serve them. Only
recently have the Azaras ceased to be seen in cities. They are all
gathered in the mountains. Very tall, with long hair and beards,
they appear outwardly like Hindus. Once, walking along the
Brahmaputra, I saw an Azara. I strove to reach him, but swiftly he
turned beyond the rocks and disappeared. Yet I found no cave or
cavern there—all I saw was a small Stupa. Probably he did not care
to be disturbed.
“The Kuthumpas are no longer seen now. Previously they appeared
quite openly in the Tsang district and at Manasarowar, when the
pilgrims went to holy Kailasa. Even the snow people are rarely seen
now. The ordinary person, in his ignorance, mistakes them for
apparitions. There are profound reasons why, just now, the Great
Ones do not appear so openly. My old teacher told me much of the
wisdom of the Azaras. We know several places where these Great Ones
dwelt, but for the moment these places are deserted. Some great
reason, great mystery!”
“Lama, then it is true that the Ashrams have been moved from the
vicinity of Shigatse?”
“This mystery must not be uttered. I already said that the Azaras
may no longer be found in Tsang.”
“Lama, why do your priests claim that Shambhala is far beyond the
ocean, when the Shambhala of earth is far closer? Csoma de Koros
even mentions, with justification, the place—the wondrous
mountain-valley, where the initiation of Buddha was held.”
“I have heard that Csoma de Koros reaped misfortune in life. And
Grunwedel, whom you mentioned, became insane; because they touched
the great name of Shambhala out of curiosity, without realizing its
stupendous significance. It is dangerous to toy with fire—yet fire
can be of the greatest use for humanity. You have probably heard how
certain travelers attempted to penetrate into the forbidden
territory and how guides refused to follow them. They said, ‘Better
to kill us.’ Even these simple folk understood that such exalted
matters may be touched only with utmost reverence.
“Do not outrage the laws! Await in ardent labor until the messenger
of Shambhala shall come to you, amid constant achievement. Await
until the Mighty-voiced shall utter, ‘Kalagiya.’ Then you may safely
proceed to expound this superb matter. Vain curiosity must be
transformed into sincere learning, into application to the high
principles of everyday life.”
“Lama, you are a wanderer. Where shall I find you once again?” “I
beg you, do not ask my name. Moreover, should you meet me in some
city, or in any other inhabited place, do not recognize me. I shall
approach you.”
“And if I should approach you, would you merely depart or would you
in some way hypnotize me?”
“Do not force me to utilize these natural forces. Among certain Red
Sects, it is permitted to apply certain powers. But we may only
utilize them in exceptional cases. We must not break the laws of
nature. The essential Teaching of our Blessed One bids us be
cautious in revealing our inner possibilities.”
“Lama, tell me further, if you have personally seen Rigden-jyepo.”
“No, I have not yet seen the Ruler in the flesh. But I have heard
His Voice. And during the winter, while the frost lay over the
mountains, a rose—a flower from the far-off valley—was His gift to
me. You ask me so much that I can see you are grounded in many
matters. What would you do, should I begin to examine you?” “Lama, I
should be silent.”
The Lama smiled: “So, you do know much. Perhaps you even know how to
use the forces of nature, and how in the West during the last few
years, many signs were witnessed, especially during the war, which
you, or one of you, started.”
“Lama, certainly such unprecedented slaughter of human beings must
have precipitated an unexpected flow of reincarnations. So many
people died before the predestined hour and through such
occurrences, so much was distorted and upheaved.”
“Probably you did not know the prophecies by which these calamities
were foretold long since. If only you would have known, you could
never have begun this horrible holocaust.
“If you know of Shambhala, if you know how to utilize your latent
natural forces, you also must know of Namig, the Heavenly Letters.
And you will know how to accept the prophecies of the future.”
“Lama, we have heard that all the journeys of Tashi Lama and the
Dalai Lama were foretold in the prophecies, long before they
occurred.”
“I repeat, that in the private apartments of the Tashi Lama, at his
order, were painted all the events of his future travels. Often
unknown strangers report these prophecies, and you can see and hear
evident signs of approaching events.
“You know, that near to the entrance of the great temple of Geser
Khan, there are two horses—a white and a red one. And when Geser
Khan is approaching, those horses neigh. Have you heard that
recently this great sign occurred, and many people heard the
neighing of the sacred horses?”
“Lama, you mentioned the third great name of Asia…”
“Mystery, mystery, you must not speak too much. Sometime we shall
speak to one very learned Geshe of Moru-ling. This monastery was
founded by our Dalai Lama the Great, and the sound of the Great Name
is part of the name of the monastery. It is said that before leaving
Lhassa forever, the great Dalai Lama had a mysterious communion in
this monastery. Verily, from this monastery, several lamas
disappeared for great new tasks.
“There you could find something familiar to yourself.”
“Lama, can you tell me something of the three greatest monasteries
near Lhassa—Sera, Ganden and Depung?”
The Lama smiled. “Oh, they are great official monasteries. At Sera,
among the three thousand lamas, you can find many real fighters.
Many lamas of foreign countries, such as Mongolia, are in Ganden.
There is the chair of our great Teacher, Tsong-kha pa. No one can
touch this great seat without trembling. Depung has also some
learned lamas.”
“Lama, are there some hidden passages under the Potala? And is there
a subterranean lake under the chief temple?”
The Lama again smiled. “You know so many things that it seems to me
you have been at Lhassa. I do not know when you have been there. It
makes little difference if you were there now or in other garments.
But if you have seen this subterranean lake, you must have been
either a very great lama, or a servant bearing a torch. But as a
servant you could not know the many things which you have told me.
Probably you know also that in many places of Lhassa there are hot
springs and in some houses, people use this water for their
household.”
“Lama, I have heard how some animals—deer and squirrels and
jackals—approach the meditating lamas in the caves of the Himalayan
forests; and how apes and monkeys sometimes bring them their food.”
“On my part, I shall ask you, what is impossible? But one thing is
evident, that a deer would not approach a human being in a city
because only rarely do you find well-intentioned people in these
crowded places. Humanity does not know the significance and the
definite effect of auras; they do not realize that not only human
beings, but even inanimate objects, have their significant and
effectual auras.”
“Lama, we know about it and we have even begun to photograph auras.
And as for inanimate objects, Lama, we know also something about the
Chair of the Master, and how this Chair must not be touched by any
one. In this way the presence of the Great One is always near.”
“If you know the value of such a venerated armchair, then you know
the meaning of Guruship. Guruship is the highest relation we can
attain in our earthly garb. We are guarded by Guruship and we ascend
to perfection in our esteem to the Guru. He who knows the essential
meaning of the Guru will not speak against relics. In the West you
have also some portraits of dear ones and you have great esteem for
symbols and the objects used by your forefathers and great leaders.
So do not take it as idolatry, but only as a deep veneration and
remembrance of the work performed by some one great. And it is not
alone this external veneration, but if you know something of
psychical emanation from objects, then you also know about natural
magic. What do you think of the magic scepter which indicates the
subterranean riches of earth?”
“Lama, we know many stories everywhere about the strange power of
this moving stick, through which many mines, springs and wells are
located.”
“And who do you think is working in these experiments, the stick or
the man?”
“Lama, I think that the stick is a dead thing, whereas man is full
of vibration and magnetic power. So that the stick is only as a pen
in a hand.”
“Yes, in our body everything is concentrated. Only know how to use
it, and how not to misuse it. Do you in the West know something
about the Great Stone in which magic powers are concentrated? And do
you know from which planet came this stone? And who possessed this
treasure?”
“Lama, about the Great Stone we have as many legends as you have
images of Chintamani. From the old Druidic times many nations
remember these legends of truth about the natural energies concealed
in this strange visitor to our planet. Very often in such fallen
stones are hidden diamonds, but these are nothing in comparison with
some other unknown metals and energies which are found every day in
the stones and in the numerous currents and rays.
“Lapis Exilis, thus is named the stone, which is mentioned by the
old Meistersingers. One sees that the West and East are working
together on many principles. We do not need to go to the deserts to
hear of the Stone. In our cities, in our scientific laboratories, we
have other legends and proofs. Would any one have thought that the
fairy tales regarding the flying man would ever be fulfilled? Yet
now, each day’s mail, each day’s visitors, may come flying.”
“Certainly the Blessed One said long ago that steel birds would fly
in mid-air. But at the same time, without the necessity of lifting
such heavy masses, we are able to soar in our subtler bodies. You
Westerners always dream of ascending Mount Everest in heavy boots;
but we reach the same heights and far higher summits without
trouble. It is necessary only to think, to study, to remember and to
know how to grasp consciously all one’s experiences in the finer
bodies. Everything has been indicated in the Kalachakra, but only
few have grasped it. You in the West, with your limited apparati,
can hear sounds at long distances. You can catch even the cosmic
sounds. But long ago Milaraspa, without any apparati, could hear all
the supreme voices.”
“Lama, is it true that Milaraspa in his young days was not a man of
spirit? Somewhere we have read that he even killed the entire family
of his uncle. How, then, can such a man become a spiritually
developed being after such excesses of wrath and even murder?”
“You are right. In his youth, Milaraspa not only killed this family
but probably committed many other heinous crimes. But the ways of
the spirit are inexplicable. From one of your missionaries, we have
heard of your Saint, named Francis. Yet in his youth he also
committed many offenses, and his life was not so pure. Then how
could he in one lifetime attain such perfection as to make him
esteemed in the West as one of the most exalted of saints? From your
missionaries, who visited Lhassa in former centuries, we have
learned many tales; and some of your books are in our libraries. It
is said that books of your gospel may be found sealed in some of our
Stupas. Perhaps we know better than yourselves how to venerate
foreign religions.”
“Lama, it is so difficult for us Westerners to venerate your
religion, because many things are so confused, many things are
corrupted. For instance, how could a stranger, on seeing two
monasteries completely alike in exterior, understand that in one,
Buddhism is preached, while the other is the bitterest enemy of
Buddhism. Even if one enters these monasteries, one sees almost the
same images superficially. Thus, for a stranger to distinguish
whether a Swastika is turned in an inverse direction or not, is as
difficult, as to understand why the same iconography can act for and
against Buddha. It is difficult for an outsider to understand why
people who are completely illiterate and given to drink are called
by the same title of lama as yourself, who know many things and are
so deeply cultured.”
“You are right. Many lamas wear the lamaistic garment, but their
inner life is far worse than that of a layman. Often among many
thousands of lamas, you can find only a few isolated individuals,
with whom you can converse about exalted matters and expect a worthy
response. But is it not thus in your own religion?
“We have seen many missionaries—probably they speak of the one
Christ, but they assail one another. Each one calls his teaching
superior. It is my belief that Issa gave one teaching—then how can
this great Symbol have divisions which declare themselves hostile to
the other? Do not think that we are so ignorant. We have heard that
rites celebrated by one sect of Christian priests are not recognized
by another Christian priest. Therefore you must have many opposing
Christs.
“In our deserts, many Christian crosses have been found. Once I
asked a Christian missionary if these crosses were authentic, and he
told me that they were spurious crosses; that during all ages false
Christianity had penetrated Asia, and that we should not regard
these crosses as exalted symbols. Then, tell me, how shall we
distinguish the authentic cross from the false one? We also have a
cross in the Great Sign of Ak-Dorje. But with us, this is the great
sign of life, of the fiery element—the eternal sign. Against this
sign, none would speak!”
“Lama, we know that only through the knowledge of spirit can we
perceive what is authentic.”
“Again, you show your knowledge of great things. Again you speak as
though from our mighty Kalachakra. But how shall we develop our
great understanding? Verily, we are wise in spirit; we know
everything—but how shall we evoke this knowledge from the depths of
our consciousness and transmit it to our minds? How shall one
recognize the needed frontiers between the ascetic life and the
plain life? How shall we know for how long we may be hermits and how
long we must work among men? How shall we know what knowledge can be
revealed without harm, and what—perhaps the most exalted—may be
divulged but to a few. This is the knowledge of Kalachakra.”
“Lama, the great Kalachakra is practically unknown, because its
teaching is confused with low Tantrik teaching. Just as you have
real Buddhists, and their opposites, Bon-Po, so you have also the
lowest Tantra of sorcery and necromancy. And did not the Blessed One
denounce sorcery? Tell me frankly, if a lama should be a sorcerer?”
“You are right. Not only sorcery, but an undue display of
super-normal forces were forbidden by our great Teachers. But if
one’s spirit is so advanced that he can perform many things and
utilize any of his energies in a natural way and for the purpose of
the Common Good, then this is no longer sorcery, but a great
achievement, a great labor for humanity.
“By our symbols, by our images and tankas, you may see how the great
Teachers functioned; among the many great Teachers, you see only few
in complete meditation. Usually they are performing an active part
of the great labor. Either they teach the people or they tame the
dark forces and elements; they do not fear to confront the most
powerful forces and to ally themselves with them, if only it be for
the common well-being. Sometimes you are able to see the Teachers in
actual conflict, dispersing the evil forces of spirit. Earthly war
is not sanctioned by us, but Buddhists throughout all history, have
been attacked; they have never been the aggressors. We have heard
that during your recent Great War, the Christian priests on either
side claimed that Issa and God were with them. If God is one, we
must understand by this that he was in conflict with himself. How
can you explain a contradiction which was so inexplicable to all
Buddhists?”
“Lama, this war is over. The most disastrous of mistakes may happen,
but now all nations are thinking of how to abolish not only the idea
but the veritable material and implements of war.”
“And do you think that all guns and warships should be abolished?
Let them rather be transformed into the implements of peace and of a
loftier teaching. I would like to see the great warships become
traveling schools of high learning. Is that possible? During my
journey to China, I saw so many guns and warships that I thought, if
only these ghastly creations might be the symbols of lofty teaching,
rather than the symbols of murder, what a tremendous flow of cosmic
energy the world would see!”
“Lama, the serpent stings, yet he is considered the symbol of
wisdom.”
“Probably you have heard the old parable of how the snake was
cautioned not to bite, but only to hiss. Each one must be
powerful—but which protection do you regard as the most powerful?”
“Lama, certainly it is the protection afforded by the power of the
spirit. Because only in spirit are we for tified mentally, and
physically. A man, spiritually concentrated, is as strong as a dozen
of the brawniest athletes. The man who knows how to use his mental
powers is stronger than the mob.”
“Ah, now we once again approach our great Kalachakra: Who can exist
without food? Who can exist without sleep? Who is immune against
heat and cold? Who can heal wounds? Verily, only he who studies the
Kalachakra.
“The great Azaras who know the Teachings of India, know the origin
of Kalachakra. They know vast things which, when they will be
revealed to help humanity, will completely regenerate life! Many of
the Teachings of Kalachakra are unknowingly used both in East and
West, and even in such unconscious utilization, much that is
wonderful results. It is therefore comprehensible how incomparably
great would be the possibilities made manifest by a conscious
achievement, and how wisely could be used the great eternal energy,
this fine imponderable matter which is scattered everywhere and
which is within our use at any moment. This Teaching of Kalachakra,
this utilization of the primary energy, has been called the Teaching
of Fire. The Hindu people know the great Agni—ancient teaching
though it be, it shall be the new teaching for the New Era. We must
think of the future; and in the Teaching of Kalachakra we know there
lies all the material which may be applied for the greatest use. Now
there are so many teachers—so different and so hostile to each
other. And yet so many of them speak of the one thing and this very
thing is expressed in the Kalachakra. One of your priests once asked
me, ‘Are not the Kabala and Shambhala parts of the one teaching?’ He
asked, ‘Is not the great Moses an initiate of the same teaching and
a follower of its very laws?’ We may assert one thing only—Each
teaching of truth, each teaching of the high principle of life,
issues from the one source. Many ancient Buddhist Stupas have been
converted into Linga temples and many mosques bear the walls and
foundations of ancient Buddhist viharas. But what harm is there, if
those buildings have been dedicated to the one lofty principle of
life? Many Buddhist images upon the rocks find their origins in
teachings which long antedated the Blessed One. Yet they also
symbolize the same high Essence.
“What is revealed in the Kalachakra? Are there any forbiddances? No,
the lofty teaching sets forth only the constructive. So it is. The
same high forces are proposed for humanity. And it is revealed most
scientifically how the natural forces of the elements can be used by
humanity. When you are told that the shortest way is through
Shambhala, through Kalachakra, it means that achievement is not an
unattainable ideal, but that it is something which may be attained
through sincere and industrious aspiration here, upon this very
earth and in this very incarnation. This is the Teaching of
Shambhala. Verily, each one may attain it. Verily, each one may hear
the pronunciation of the word, Kalagiya!
“But to attain this, a man must dedicate himself entirely to
creative labor. Those who work with Shambhala, the initiates and the
messengers of Shambhala, do not sit in seclusion—they travel
everywhere. Very often people do not recognize them and sometimes
they do not even recognize each other. But they perform their works,
not for themselves, but for the great Shambhala; and all of them
know the great symbol of anonymity. They sometimes seem wealthy, yet
they are without possessions. Everything is for them, but they take
nothing for themselves. Thus, when you dedicate yourselves to
Shambhala, everything is taken and everything is given to you. If
you have regrets, you yourself become the loser; if you give
joyously, you are enriched. Essentially, the Teaching of Shambhala
lies in this—that we do not speak of something distant and secreted.
Therefore, if you know that Shambhala is here on earth; if you know
that everything may be achieved here on earth, then everything must
be rewarded here on earth. You have heard that the reward of
Shambhala is verily here and that it is manifold in its returns.
This is not because the Teaching of Shambhala is unique from others,
but because the Teaching of Shambhala is vital, is given for earthly
incarnations and can be applied under all human conditions. In what
way can we study how to work? How to be ready for all manner of
attainments; how to be open and all-accepting? Only in the practical
study of Shambhala. When you read many books about Shambhala,
partially translated in other languages and partially veiled, do not
be confused with the great symbols. Even in the West, when you speak
of great discoveries, you use technical language, and the layman
does not understand them and takes the expressions literally,
judging only on the surface. The same may be said of the great
scriptures, and of scientific documents. Some take the great Puranas
in their literal aspect. What conclusion may they draw? Only that
which may be gathered from the surface of language, from its
philology, but not from the significance of the signs which are
used. The harmony of exterior and interior can be attained only
through the study of Kalachakra. Probably you have seen the signs of
Kalachakra on the rocks, in quite deserted places.
“Some unknown hand has set a design upon the stones or has chiseled
the letters of the Kalachakra upon the rocks. Verily, verily, only
through Shambhala, only through the Teaching of the Kalachakra can
you attain the perfection of the shortest path.
“Kalagiya, kalagiya, kalagiya. Come to Shambhala!”
Then our conversation became still more beautiful and sacred.
Therein entered that note which exalts all human strivings. We spoke
of the mountain Kailasa, of the hermits which until now live in the
caves of this wondrous mountain, filling the space with their
evoking calls of righteousness.
And then we spoke of That Place which lies to the north of Kailasa…
The twilight fell and the whole room seemed enveloped in new
significance. The image of Chenrezi, superbly embroidered upon the
lustrous silk, which hung above the head of the Lama, seemed to
glance down at us in a significant way. Such images are no longer to
be found in Tibet.
On either side of this image was another, also of rare luster. One
of them was Amitayus; the other the Lord Buddha, ever-steadfast with
the unconquerable sign of lightning, the dorje, in his hand. From
the shrine in the room benignly smiled Dolma, the White Tara.
From a bunch of fresh fuchsias and violet dahlias, emanated a
refreshing vitality. From there, also, shone the image of the
Mighty, the Invincible Rigden-jyepo, and His Presence again reminded
us of the mysterious Place to the north of Kailasa. In the corners
of this banner were four most significant images. Below, was the
successor of Rigden-jyepo with a Hindu pundit, one of the first
exponents of the Kalachakra. In the top corners were two images of
the Tashi Lama—that on the left being the Third Tashi Lama, Pan-chen
Pal-den ye-she, who gave intimations of Shambhala. And in the right
was a corresponding figure of the present Tashi Lama, Pan-chen
Cho-kyi nyi-ma ge-leg nam-jyal pal-zang-po, who has recently issued
another prayer to Shambhala the Resplendent. In the center of the
banner was Rigden-jyepo himself and from the base of his throne
there radiated the crossed Ak-ojir-Ak-dorje—the Cross of Life. A
legion of people were gathered before the throne of Rigden: who was
not among them! There was a Ladaki, in his high black hat; Chinese,
in their round headgear with the red ball on top; here, in his white
garments, was a Hindu; there, a Moslem in a white turban. Here,
Kirghiz, Bur-yats, Kalmuks; and there, Mongolians, in their
characteristic dress.
Each one offered to the Ruler the best gifts of his lands: Fruits
and grains; textures and armor and precious stones. No one coerced
these nations; they came voluntarily from all parts of Asia,
surrounding the Great Warrior. Perhaps they were conquered? No,
there was no humility in their approach to Him. The nations
approached Him as their own, their sole ruler. His hand pointed
toward the earth as in the majestic gesture of the great Lion-Sange;
upon the stronghold of earth he gave his oath always to build
steadfastly.
From the aromatic incense before the image, bluish streams ascended,
floating before the image, inscribing numerous signs in the
mysterious Senzar language. Then lest those who do not know the
Great Truth should desecrate it, the fragrant signs floated together
and faded on, out into space.
Talai-Pho-Brang, 1928.
Back to Contents
TREASURE OF THE SNOWS
Throughout Sikhim again thunder the huge trumpets! For all it is a
great, a solemn day. Let us go to the temple to see the Dances on
the Great Day of Homage to Kinchenjunga!
From all parts of Sikhim many peoples gather in their strange and
varied attire. Here are the Sikhimese, in their short red garments,
with their conical, feathered hats; here are the sober Bhutanese,
startlingly like the Basques or Hungarians; here stand the
red-turbaned people from Kham; you can see the small round caps of
the valiant Nepalese Gurkhas; the people of Lhassa, in their
Chinese-like long garments; the timid, quiet Lepchas, and many
Sharpa people; all types of Hill-men from all parts come to pay
homage to the Five Treasures of Kinchenjunga, which points the way
to the Sacred City of Shambhala.
Trumpets are roaring. The drums beat. The crowd shouts and whistles.
Enters the Protector of Sikhim, in a huge red and gold mask, with a
short spear in his hand. Around the fountain, from which the sacred
water is drawn each morning, the impressive Protector of Sikhim
turns about in a slow benevolent dance, completing his magic
circles. Perhaps he is peering into the religious situation of
Sikhim. In each monastery in Sikhim, at the same hour, the same
sacred dance of the Protector is being performed. Finishing his
role, the Protector joins the picturesque file of musicians.
Again sound the trumpets and the roar of the crowd. Then the
Protectress emerges from the temple. As a Kali or Dakini, with
skulls adorning her head, in dark garment, the deity outlines the
same circle; after performing her invocation, she also seats herself
beside the Protector.
Again the crowd shouts and cries. One by one the Protectors of the
five Treasures of Kinchenjunga emerge. They are ready to fight for
the Holy Mountain, because in its caves, all treasures are guarded
for centuries. They are ready to guard the religion, which is
supported by the hermits, who send their benevolent blessings from
mountain depths. Radiant are the streamers on the garments of these
Guardians. They glisten as snows glowing in the rays of the sun.
They are ready to fight. They are armed with swords and protected
with round shields. Begins the Dance of the Warriors—reminiscent of
the dances of the Comanchis of Arizona—the swords are brandished in
the air; guns are fired. The population of Sikhim may
rejoice—beholding how the treasures of Kinchenjunga are guarded!
They may be proud—never yet has the rocky summit of this White
Mountain been conquered! Only exalted keepers of the Mysteries, high
Devas, know the path to its summit. The Guardians finish their
dance; they divide into two parties. In slow tread they march,
intoning a long song; they boast and bet. Each tells of his prowess:
“I can catch fish without nets”—”I can ride over the world without a
horse”— “None can resist my sword”—”My shield is strong.” And again
follows the short dance of the warriors. They pass into the temple.
Both Protectors rise and again, after several encircling dances,
enter the low door. The performance is over.
Now is the power of Kinchenjunga disclosed in another way. One sees
bows and arrows in the hands of the people. The old joy of
Sikhim—the ancient art of archery,— is to be demonstrated. Far off
are the targets. But the hill-men still know the noble art and the
arrows shall reach the heart of the mark, as they shall reach the
hearts of Kinchenjunga’s enemies. The festival is over. The long
giant trumpets once again are carried into the temple; drums, gongs,
clarinets and cymbals are silent. The doors of the temple are
closed. This is not Buddhism; this is an Homage to Kinchenjunga.
And when we see the beautiful snowy peak, we understand the spirit
of the festival, because veneration of beauty is the basis of this
exalted feeling. The hill-people feel beauty. They feel a sincere
pride in possessing these unrepeatable snowy peaks—the world giants,
the clouds, the mist of the monsoon. Are these not merely a superb
curtain before the great Mystery beyond Kinchenjunga? Many beautiful
legends are connected with this mountain.
Beyond Kinchenjunga are old menhirs of the great sun cult. Beyond
Kinchenjunga is the birthplace of the sacred Swastika, sign of fire.
Now in the day of Agni Yoga, the element of fire is again entering
the spirit and all the treasures of earth are revered. For the
legends of heroes are dedicated not so much to the plains as to the
mountains! All Teachers journeyed to the mountains. The highest
knowledge, the most inspired songs, the most superb sounds and
colors, are created on the mountains. On the highest mountains there
is the Supreme. The highest mountains stand as witnesses of the
Great Reality. The spirit of prehistoric man already enjoyed and
understood the greatness of the mountains.
Whoever beholds the Himalayas recalls the great meaning of Mount
Meru. The Blessed Buddha journeyed to the Himalayas for
enlightenment. There, near the legendary sacred Stupa, in the
presence of all the gods, the Blessed One received his Illumination.
In truth, everything connected with the Himalayas reveals the great
symbol of Mount Meru, standing at the center of the world.
The ancient people of wise India discerned in the splendor of the
Himalayas the smile of mighty Vishnu, who stands as an heroic,
indefatigable warrior, armed with discus, mace, war-trumpet and
sword. All ten Avatars of Vishnu were consummated near the Himavat.
The most remote and oldest of them is the Avatar Dagon, the
man-fish, who saved the forefathers of the earthly race, Manu. As
far back as the time of the first cataclysm, the flood, Burma
remembers Dagon, and claims that the Dagoba dedicated to him is more
than three thousand years old. Then came the Tortoise—the pillar of
heaven—which in the depths of the ocean of space, assisted the great
upheaval which endowed the earth with the radiant goddess Lakshmi.
Then came the ponderous earthly Boar; then the inconquerable
Narasimha, the man-lion, who saved Prahlada from the wrath of his
sinning father. The fifth Avatar, the dwarf Vamana, triumphed over
another king, Bally, who like Prahlada’s father tried to possess the
throne of Vishnu. The sixth Avatar, bearing the name of Brahman, is
the great warrior of Parasu Rama, said in ancient scriptures to have
annihilated the race of Kshatri-yas. The seventh Avatar appeared as
Rama, the mighty beneficent king of India, extolled in the Ramayana.
The eighth Avatar is Krishna, the sacred shepherd, whose teaching is
glorified in the all-embracing Bhagavad Gita. The ninth Avatar, the
Blessed Buddha, is the great Avatar predicted by Vishnu, as the
triumph of wisdom and the destruction of demons and sinners by their
own karma. Vishnu’s tenth Avatar, not yet manifest, is the future
Maitreya. A great horseman, saviour of humanity, the Kalki Avatar,
shall appear riding upon a white horse; resplendent, with his
triumphant sword in hand—he will restore the pure law of
righteousness and wise rule on earth.
The advent of the resplendent day-goddess, Lakshmi, Vishnu’s bride,
has ever rejoiced the Indian heart, even as do the Himalayan
summits. Vishnu’s second Avatar, the blue Tortoise, aided in
stirring up the great ocean of space, indicated in the Mahabharata,
the Ramayana and the Vishnu Purana. To restore to the three regions
of earth, air and heaven, their lost treasures, Vishnu commanded the
Devas, sons of heaven, sons of fire, to join the dark demoniac
Asuras in stirring the cosmic ocean, in order to create the sea of
milk, or Amrita, the heavenly nectar of life. The Devas, in glowing
sheen, came to the edge of the sea, which moved as the shining
clouds of autumn. And with the help of the Great One, they uprooted
the holy mountain to serve as a churning-pole. The great serpent
Ananpa offered himself as a pole, and the mighty Vishnu, assuming
the form of an immense Tortoise, made a pivot for the pole. The
Devas held the tail of the serpent and the Asuras approached the
head; and the great creative churning began.
The first creation of
this tumultuous labor was the divine cow, the fountain of milk,
shown in the Vedas as the rain-cloud, which conquered the drought.
Then was manifested Varuni. Vishnu’s crystallized radiance. After
came the Purijara, source of all-heavenly fruits. Afterward rose the
moon and was possessed by Siva. At this moment conflagration,
destructive fumes, emitted by this process, engulfed the earth and
threatened the whole universe. Then Brahma, the creator, arose and
bid Siva manifest his power. Siva, for the sake of all existing
beings, swallowed the poison self-sacrificingly and became Nilakanta
the blue-throated. Then appeared Dhanivantari bearing the precious
cup of Amrita. Hark and rejoice! After him came Lakshmi the
effulgent, herself. Radiant, surrounded by her celestial attendants,
glowing as a lustrous chain of clouds. At the same time, the gray
rain clouds, the powerful elephants of heaven, poured water over her
from golden vessels. Amrita was manifested and the eternal battle
over the treasure of the universe began. The Devas and Asuras
clashed in battle but the Asuras were vanquished and driven to
Batala, the gloomy recesses of earth. Again came joy and happiness
to the three worlds —the festival of gods and men.
As you ascend the peaks of the Himalaya and look out over the cosmic
ocean of clouds below, you see the ramparts of endless rocky chains
and the pearly strings of cloudlets. Behind them march the gray
elephants of heaven, the heavy monsoon clouds. Is this not a cosmic
picture which fills you with understanding of some great creative
manifestation? The mighty serpent in endless coils sustains the
milky way. The blue tortoise of heaven, and stars without number,
are as diamond treasures of a coming victory. You recall the huge
mendangs in the Sikhimese range, with their stone seats used by the
great hermits for meditation before sunrise; the great poet
Mila-raspa knew the strength of the hour before dawn, and in this
awesome moment his spirit merged with the great spirit of the world,
in conscious unity.
Before sunrise there comes a breeze, and the milky sea undulates.
The shining Devas have approached the tail of the serpent and the
great stirring has begun! The clouds collapse as the shattered walls
of a prison. Verily, the luminous god approaches! But what has
occurred? The snows are red as blood. But the clouds collect in an
ominous mist and all which was erstwhile resplendent and beauteous
becomes dense, dark, shrouding the gore of the battle. Asuras and
Devas struggle; the poisonous fumes creep everywhere. Creation must
perish! But Siva, self-sacrificingly, has consumed the poison, which
threatened the world’s destruction—he, the great blue-throated.
Lakshmi arises from darkness, bearing the chalice of nectar. And
before her radiant beauty all the evil spirits of night disperse. A
new cosmic energy is manifest in the world!
Where can one have such joy as when the sun is upon the Himalayas;
when the blue is more intense than sapphires; when from the far
distance, the glaciers glitter as incomparable gems. All religions,
all teachings, are synthesized in the Himalayas. The virgin of dawn,
the Ushas of the ancient Vedas, is possessed of the same lofty
virtues as the joyful Lakshmi. There can also be distinguished the
all-vanquishing power of Vishnu! Formerly he was Narayana, the
cosmic being in the depths of creation. Finally he is seen as the
god of the sun and, at his smile, out of the darkness, arises the
great goddess of happiness.
And may we not also notice this link between Lakshmi and Maya,
mother of Buddha? All great symbols, all heroes, seem to be brought
close to the Himalayas as if to the highest altar, where the human
spirit comes closest to divinity. Are the shining stars not nearer,
when you are in the Himalayas? Are not the treasures of earth
evident in the Himalayas? A simple sardar in your caravan asks you,
“But what is hidden beneath the mighty mountains? Why are the
greatest plateaux just in the Himalayas? Some treasures must be
there!”
In the foothills of the Himalayas are many caves and it is said that
from these caves, subterranean passages proceed far below
Kinchenjunga. Some have even seen the stone door which has never
been opened, because the date has not arrived. The deep passages
proceed to the Splendid Valley. You can realize the origin and
reality of such legends, when you are acquainted with the
unsuspected formations in Himalayan nature, when you personally
perceive how closely together are glaciers and rich vegetation. The
homage to Kinchenjunga from the simple people does not surprise you,
because in it you see not superstition, but a real page of poetic
folk-lore. This folk-reverence of natural beauties has its
counterpart in the lofty heart of the sensitive traveler who,
enticed by the inexpressible beauties here, is ever-ready to barter
his city-life for the mountain peaks. For him, this exalted feeling
has much the same meaning as has the conquering dance of the
Guardian of the Mountains, and the bevy of archers who stand
vigilant, ready to guard the beauties of Kinchenjunga.
Hail to unconquered Kinchenjunga!
Talai-Pho-Brang, 1928.
Back to Contents
BUDDHISM IN TIBET
The waves of human intelligence, human faith and religion, are a
true ocean of enlightenment, as you mark their ebb and flow. It is
not discouraging to see recessions of the human spirit because at
the same time in another part of the world you may see the spirit
ascending still higher and attaining new summits of knowledge. Hence
if something shows retrogression somewhere, we know that at the same
time elsewhere the same substance has conquered new spaces. This is
the true spiral of evolution.
During the last four-and-a-half years we visited an entire chain of
Buddhist countries: we admired India with its sacred sites, which
commemorate the personal travels of the Blessed Buddha, where the
loftiest thoughts and the most inspired art creations have been
spread. We visited Ceylon. We heard the many beautiful reminiscences
of Java and Bali. We sensed how many new discoveries could still be
made in these memorable sites. If Anuradhapura is but slightly
explored, then Sarnath—so central a site—is still concealing
numerous relics under its untouched hill. And the scenes of the
birth and departure of Buddha are still unexplored, in the jungles
where the mighty roots carefully envelop the treasures.
We have seen Sikhim, land of heroes, land of the most beautiful
snows, where so many aspiring spirits have been exalted, where so
many caves and rocks are enveloped in sacred memories.
We passed Kashmir where the soil conceals numerous monuments of the
labors of Ashoka’s followers. We rejoiced in Ladak with its
remarkable legends, with its sacred pride at being the patrimony of
Geser Khan, so often identified with the Ruler of Shambhala. We
studied the magnificent images of Maitreya which bestow upon Ladak
their benediction for a happy future. In Khotan, the sands cover the
remains of Buddhism and yet, in this place, is the great ancient
Suburgan, the hope of all Buddhists; because on this spot the Age of
Maitreya shall be acclaimed by a mysterious light over the ancient
Stupa.
When we approached Yarkent and Kashgar it seemed that we had
traveled far from the path of Buddhism. But it is just in Kashgar
that you can see the old Stupa, which is comparable in grandeur to
that built by Ashoka in Sar-nath. And in the same district,
surrounded by the Mosques and Moslem cemeteries, you can see the
entrances of the Buddhist caves, unapproachable as eyries. We
enjoyed visiting the remarkable cave-monasteries in the Kuchar
district, the former capital of the Tokhars. Although all the relics
are removed and scattered, the charm of these constructions remain,
and one feels that in the subterranean caves are hidden many more
relics covered by the care of time.
Karashahr, the Black City,
capital of the Kalmuks, where the chalice of Buddha was preserved
after it left Peshawar, has many evidences of Buddhism. Although it
is Lamaism — not pure Buddhism — you can feel the traces of
religion. The Kalmuks dream to find once again the chalice of the
Blessed One. One may hear the same faith expressed in their nomad
monasteries, made up of movable yurtas, in the foothills of the
“Celestial Mountains,” T’ien Shan. The Altai Mountains have
identified themselves with the name of Buddha. It is said that the
Blessed One, after visiting Khotan, visited the great Altai, where
stands sacred Belukha. In Oirot, where the nomadic Oirots await the
Coming of Buddha, the White Burkhan, they know that the Blessed
Oirot is already traveling throughout the world, announcing the
great Advent.
Buryatia and both Mongolias offer the most remarkable material for
study. We verified the legends about the Ruler of Shambhala having
visited in Erdeni-dzu on the Orkhon, and the Narabanchi monastery.
Everywhere, these legends about the visitations of the past and the
coming Advent, have the utmost significance for the population. In
Ulan Bator Khoto they plan to erect a Dukhang, dedicated to
Shambhala, where an image of the Ruler of Shambhala is to be placed.
The Province of Kansu, with its cave temples, suggestive of Tun
Huang, recalls the flourishing days of Buddhism. Some unexpected
images and inscriptions are to be found on the rocks in the environs
of Nanshan. Although Tsaidam has not many Buddhist monuments, yet
the lamas of Tsaidam, under the influence of the great Kumbum
monastery, are learned, and revere the name of Tsong kha pa. In
Bhutan, as we have heard, Buddhism — or rather Lama-ism — is in the
hands of a few learned lamas. The high standing of the scholars of
Buddhism in Burma, China and especially Japan, is well known.
Details of the conditions of Buddhism in the above-mentioned
countries may be outlined separately as the material is vast. For
the moment it is most important to outline the conditions of
Buddhism in Tibet because Tibet has been regarded by many as a
citadel of living Buddhism. And many Europeans dream of finding in
modern Tibet, possibilities for unearthing the true teaching of
Buddha. We entered Tibet with the best hopes and the highest
expectations.
In the year 1923, as is known, the Tashi Lama was compelled to
depart from Tibet. The reasons for this unprecedented departure are
unclear. One hears of misunderstandings between him and his
fellow-ruler, the Dalai Lama. One hears that the Tashi Lama was
arraigned by Lhassa, for his attentions to the West. One hears that
Shigatse and Tashi lhunpo, by order of Lhassa, were oppressed by
heavy taxes. One hears that in the old prophecies, this unusual
departure of the Tashi Lama was prophesied. And before his departure
the Tashi Lama ordered frescoes to be painted in his personal
apartment, in symbolical subjects, revealing the entire itinerary of
his approaching departure. This unprecedented exodus suggests much
which one can only surmise. In any case the spiritual leader of
Tibet could not longer endure the reality of the present situation
of his country.
With three hundred riders the revered Tashi Lama
escaped through wild and impenetrable Chantang, pursued by several
military detachments. Quite a host of cultured abbots and lamas of
the monasteries followed the exalted refugee. The details of the
flight of these worthy ones do not lack in heroism. The once
celebrated Tashi Ihunpo, monastery residence of the Tashi Lama, has
now become deserted beyond recognition. And, bereft of its spiritual
leader, Tibet became a prey to the intrigues of the retrograding
lamaistic parties. By his departure the Tashi Lama revealed a strong
spirit and deep penetration into the current moment of Tibet. In
different parts of Tibet the people tremulously ask, “Will the Tashi
Lama return?” It is difficult for them to be without their spiritual
leader, whose name is veiled with sincere reverence.
During our stay in Tibet, crossing several of the provinces of this
country from the extreme north to the south, we met people of
various ranks, beginning with the high officials, favorites of the
Dalai Lama, and ending with the dark savage nomads. I will not give
my personal conclusions here. I will only repeat the outspoken
statements of the Tibetans or mention what I have seen personally.
The reader may draw from it his personal conclusions about the state
of religion in Tibet.
Tibet has been wrapped in the reputation of being a country of high
religious covenants, a country where everything is based on
religious foundation. Let us examine if Buddhism actually exists
within Tibet or whether we find rather complex conceptions there
instead. In Tibet there are devout followers of the true spiritual
San-gha established by the Blessed Buddha. As in its former days
Tibet still is the scene of serious research into the literature and
the knowledge of natural forces.
We are receptive to lofty legends and fairy tales, but life is life,
and we must take it in its full reality, recognizing the high and
the base. If we find that the superstitious people are being
terrorized with crude manifestations, we must expose this, because a
high teaching has nothing to do with terrorization and superstition.
From what the Tibetans themselves reveal, you understand that the
high teachings of Buddha, of his enlightened followers, of Mahatmas,
take place in general outside the walls of Lhassa.
Let us observe several pictures from contemporary Tibetan reality
among the low-class lamas. I shall be the photographer and you shall
be judge:
Here are some lamas, who on their sacred rosaries, calculate their
commercial accounts, completely concerned with the thoughts of
profit. Did Buddha ordain such usage of sacred objects? This custom
suggests the low Shamanistic conventions. The prayer wheels are
turned by water. Windmills and clock-works are used for the same
mechanical process. In this way indolent pilgrims are freed from all
expenditure of energy. They enjoy themselves and everything must
work for them! Can it be possible to relate this to the covenant of
Buddha?
Some lamas denounce the killing of animals; but the monastery store
rooms are piled high with the carcases of muttons and yaks, killed
for the use of the monks. But how to cause the death of the animals
without sinning? Again the law of Buddha is circumvented. The
animals chosen as victims are driven to the edge of the rocks so
that, falling, they kill themselves.
It is noticed that in the monasteries, the Mongol lamas are often
regarded with greatest importance. We asked a Tibetan lama of
considerable rank to discuss with us a high metaphysical subject, a
subject which should have been very close to him. The lama avoided
it by saying: “But a man cannot have read everything!” It is strange
to notice that the Mongols even now make pilgrimages to Tibet, not
realizing that their spiritual potentialities are equal to those of
the Tibetans. Even the number of commercial caravans traveling to
Tibet has become insignificant. During five months on the main trade
route we saw only three such caravans.
Many strange offers are brought to us! A lama offers to arrest the
snow clouds and melt the snow. This meteorological phenomenon is
offered at a very reasonable fee—altogether, for two American
dollars. We consent. The lama pipes on a bone flute, crying out his
conjurations. But he is a business man and he gives us an
ostentatious receipt for our two dollars. We keep it as a unique
curiosity. It is of no consequence that the snow continues to fall
and it becomes still more bitterly cold. The Tantrik is not
discouraged. He places some sort of paper wind-mills above his black
tent and through the entire night he howls into the horn made of
human bones…
In a corner of a shop, sits the owner, a lama, laboriously turning
his prayer wheel. Many sacred objects are piled together with his
goods. On the walls, hang images of Shambhala and Tsong kha pa. And
in the opposite corner of an adjoining room stand great kegs, filled
with the local wine made by the same lama, to intoxicate his people.
The lay people as well as the lamas drink viciously. And even small
children demand money for whiskey, so that one might think
intemperance was ordained by Buddhism.
Certain lamas, who agree to carry loads by caravan, throw them away
on the road, saying they are not responsible because they are lamas.
The same lamas affirm that Buddha forbade labor, agriculture and
uncovering the depths of the earth. This is an invented slander
against Buddha himself, who sent his pupils to work in the fields,
in order to help the villagers. As was indicated in old scriptures,
even a Bodhisattva must have some type of craftsmanship at hand.
Thus was labor extolled by the Teacher and thus are labor and
knowledge slandered by some uncultured lamas. Another typical
picture: An honored officer of the Tibetan army which pursued the
Tashi Lama in 1923, assured foreigners that Eastern Buddhists drink
and smoke. He repeated constantly that he is a religious man, and
expressed his willingness to transmit to a monastery our donation of
thirty-five dollars. Afterwards we had proofs from this monastery
that this true lamaist transmitted only ten dollars to the
monastery, retaining for himself the remaining twenty-five. When he
was exposed, he simply refused to send the twenty-five dollars to
the monastery, again repeating that he was a religious man.
A lama-diplomat in the special confidence of the Dalai Lama goes
into a rage when he learns that we have contributed one hundred
narsangs to a monastery for oil for the image lamps. He says: “You
must know that our monks will appropriate your money for themselves
and never will light the image lamps. If you wish that the holy
images should be honored with lights you must buy this oil only from
me.”
A lama ranking as an abbot, says: “Our monks are savages. You have
seen some lamas in Sikhim or Ladak but do not think that our Tibetan
lamas are like them.” The same lama warned us that the monks would
beat us with stones.
A lama approaches your tent and into your very car beats a drum
until you give him a handful of sho (Tibetan money). But in ten
minutes, probably believing that you have already forgotten his
face, he removes a part of his attire and with the same
shamelessness he gives you no rest, just as your sho do not give
rest to his piety.
In Central Tibet, in the district of Shekar, you are approached by
several lamas, without prayers, but with a word familiar to
everybody who visits the bazaars. To your astonishment, you can
quite clearly distinguish the word of the bazaar beggar—”Bakshish.”
This “Bakshish” on the lips of the lamas depresses one. From where
comes this multitude of wasters and idlers?
Lamas, even of the yellow sect, sometimes marry. But they claim that
if their services for the Dalai Lama are valuable then His Holiness
consents to annul the marriage and even gives them high posts. We
were shocked to hear that the people call their ruler the “pocked
monk.”
The temples most often are ill-smelling and dirty, and quite
close to their walls, all sorts of bargaining and bribery go on. How
isolated are the few dignified individuals, in this market of
ignorance! How many monasteries lie in ruins; how many walls are
already crumbling! You feel that these ancient monasteries and
castles were built by a people quite unlike the present Tibetans.
The former kings of Tibet and the great Dalai Lama the Fifth were
distinguished by their vast energy, to which the Potala bears
witness, the only imposing and significant structure of all Tibet.
Some more pictures from reality! The pious servant of the Dalai
Lama, became sick on the road, and out of compassion we took him
into our caravan. With great care and with our unreplaceable
medicines, we brought him as far as Tibet. But here at once he left
us and with “piety” devoted himself to betraying us. What covenant
of Lamaism has ordained treason?
A general of a princely line, invites you to his own camp, sends his
special officers for you, accepts your gift, bows in reverence
before the sacred objects and zealously tells his rosary. But
afterwards his entrusted officer communicates that the general has
announced to the government that you came to him of your own accord,
imposing yourself without an invitation.
A chieftain of a large settlement asks permission to pull out three
hairs from the beard of your camel; they possess great magic power!
And he will sew them into the “lamaistic” amulet on his breast. A
head of a dead camel is a very precious matter in Tibet. They pay up
to twenty narsangs for one—to such an extent is this object needed
for fortune-telling.
A lama, with an air of deep mystery, offers to sell you
miracle-working pills. They are of great power and cure all
diseases. When you appear unconvinced of the need of this purchase,
the lama, as the highest recommendation, informs you that the
formula for these pills includes the excrement of His Holiness or of
some high lamas.
Then comes a pious-looking Lhassan, attendant of a high personage,
bringing an amulet for sale. This amulet completely guarantees
safety against bullets. The amulet is of such power that the cost is
no less than three hundred rupees! He explains that the amulet is
guaranteed and blessed by a very high lama. Since there is so
complete a guarantee of safety you suggest that he perform a test on
himself. But the religious man prefers to confine his test to a
goat, meanwhile continuing to assure you of the complete power of
the amulet. But when you do not agree to permit the goat “to be the
goat” the Lhassan departs very indignantly.
We saw many monasteries. And we also saw numerous lamas coal black
with dirt. When you see these faces and arms, black and shining as
if polished, issuing from dirty red rags, you may associate them
with many things, but never with Buddhism. It seems impossible that
they can affirm that Buddha and Tsong kha pa ordained this
unmitigated dirt.
Near a sacred mendang, half covered with slabs of sacred
inscriptions, is stretched the decaying carcass of a dog and the
same sacred inscriptions are covered with human excretions. Never
have we seen such pollution of stupas or mendangs. In Sikhim or in
Ladak even the oldest monuments of religion, though no longer used,
are never so desecrated. No foreigners or strangers are near Tibetan
monasteries so you may be sure that some religious Tibetans alone
are responsible for such sacrilege. The sacred stone inscriptions
are thrown on the fields discarded. Many stupas and mendangs have
fallen into ruins.
Near Lhassa exists a huge flat site of stone where corpses are
hacked and thrown to the birds of prey, dogs and pigs. It is a
custom to roll oneself naked on these remnants of corpses for the
preservation of one’s health. No one can explain from where comes
such a strange belief. But the Buryat, Tsibikoff, in his book on a
pilgrimage to Tibet, assures his readers that His Holiness the Dalai
Lama has fulfilled this absurd ritual, in imitation of certain
animals. I quote Tsibikoff for this information because I cannot
presume on my own responsibility to accuse the Dalai Lama of such
non-Buddhistic action! What has this to do with Buddhism?
Among the many things related by the local populace, one remembers
that the custom of polyandry is still practised, and not only among
the followers of the “black faith,” Bon po, but also among the
orthodox followers, Geluk-pa. If you ask them whether the old books
indicate such customs, the people only smile.
It is also said that the house built by the Dalai Lama in European
style at his summer residence at Norbuling, has been demolished by
order of His Holiness and that in its place a palace is now being
constructed, Potang, in Chinese character. It is rumored that during
the erection of the European house black rites were performed and
that since then, fortune has forsaken Tibet. One often hears of
fortune having left Tibet also in connection with the peculiar
behavior of the Lhassa officials.
But let us not forget that a considerable part of the population
belongs to the sect of Bon po, to the “black faith” which rejects
Buddha altogether, and claims a completely unique protector and
guide. They openly consider all Buddhists as enemies and recognize
the Dalai Lama only as a civil ruler without religious power. These
people are very assertive and do not permit Buddhists and lamaists
to enter their temples. In their rituals everything is reversed.
They revere some mysterious gods of Swastika. They perform their
lamaistic rituals invertedly, not considering themselves Tibetans
and completely isolating themselves from Lhassa. Among them, the
lowest type of Shamanism, sorcery, and dark-incantations are
practised.
One might imagine oneself in the Middle Ages. But the
name of Buddha is not protected by Lhassa. And the Lhassa officials
do not protest against the anti-Buddhistic incantations. Outside of
this multitudinous sect, there exists a great number of savage
tribes with special dialects, at times so different they cannot
understand each other. Nomads and forest-dwellers practising the
lowest grade of fetichism, smear the sacrificial stones with grease,
with the full sanction of the Lhassan government. They worship stone
arrows and revere the most absurd amulets. To my astonishment, I saw
an amulet around the neck of such an individual, and he told me that
it was given to him by the Dalai Lama himself. I will not draw any
conclusion from this. The ignorance of this savage people is simply
appalling.
So, eliminating all the harmful and ignorant conditions, we see that
conscious reverence for the higher Teachings in Tibet is maintained
by small numbers of people, of whom many are in far-off hermitages.
Tibetans themselves say that the enlightened teaching of Buddha
needs to be purified in Tibet; it is necessary to make the lamas
subject to far more serious State examinations, ejecting the
ignorant and idlers from the monasteries. Only then can the lamas be
reestablished as high teachers of the people.
Did the Dalai Lama, during his unusually long rule, make any
attempts to purify the teaching, clogged by ignorance? Did he try to
reestablish the original austere monastery Vinaya-discipline, in
order to raise the understanding of labor and to eject superstition?
We have not heard of such attempts. Not in secrecy, not in fear, can
religion be purified, but in solemn dignified actions. Of course, we
must not forget that it is not simple for the Dalai Lama to do
anything for religion. If you think that a command of the Dalai Lama
beyond the walls of Lhassa is worth much, you are mistaken. We had
an ostentatious, broadly inclusive passport of the Dalai Lama’s
government; yet under our very eyes, the people refused to fulfil
the commands of their ruler. “We do not know Devachung (the
government),” said the Elder.
And the officials in different dzongs
only invent methods, each in his own way, to interpret the text of
the document in proportion to the generosity of the gift for which
they shamelessly hint. We have heard how delegated messengers to the
Dalai Lama disappear on their way. We have seen how the letters
addressed to His Holiness are thrown torn on the road. Very recently
the Lhassan government put on the market sacred objects which
belonged to the Tashi Lama. Into the hands of traders passed the
rare ancient Tankas and other sacred images blessed by high priests.
Thus was this Blessing regarded by the government which claims to be
religious! The Maharajah of Sikhim told us with great pain of this
act of barbarism. The principles of life are distorted. Not we, but
Tibetans themselves, remarked this. They understand that without
intercourse with other countries, lacking a strong spirit of its
own, Tibet is excluded from contemporary evolution.
It is inconceivable to imagine how often the given commands of
Buddha and his closest followers in Tibet have degenerated. We
recall the remarkable works, full of vital wisdom, of Asvaghosha and
Nagarjuna, the hymns of the hermit Milaraspa and the canon of Atisha
and the great Amdosian, Tsong kha pa. Would these Guardians of the
teaching have permitted impious demonstrations here? Could they have
reconciled themselves to these lies, betrayals and superstitions,
which have penetrated to many classes of people, especially the
ruling class. During the British Expedition to Lhassa in 1904, Dr.
Waddell relates in his book how the Tibetan government intimidated
the British by pretending that forty thousand men from Kham were
impatient for battle and the government was unable to restrain them.
But not a single warrior revealed himself. This boasting appears
very characteristic in the mouth of some Tibetan officials. Sir
Charles Bell, in his Tibetan dictionary, gives such phrases as “Do
not lie” and a second, “Again do not lie,” and “Do not lie or
otherwise you will be whipped.”
Exaggeration sometimes reaches such a point that a pitiful
clay-beaten hut, in a document of Tibetan officials is termed, “a
majestic snowy palace.” The title of the Lhassa government, stamped
even on the sho, the poor copper coins, boastfully proclaims the
blessed government to be “victorious in all directions.” At the root
of such boasting lies ignorance, through isolation from the entire
world. The Buddhists of Ladak, Sikhim and Mongolia, who have come
close to the outer world, manifest far more enlightened thought.
Ignorance gives birth to boasting; and self-praise to the unlimited
lie.
Near such sacred places as Kapilavastu, Kushinagara, Bodhigaya and
Sarnath, where passed the life of the Blessed One himself, near
India, with its great Vedic wisdom, only uplifting signs should
exist.
Those venerable lamas who, in an enlightened life of labor, follow
the covenants of the Blessed One, will not take for themselves what
has here been said. This pertains to the ignorant and harmful
falsifiers. The best lamas will say with us in the name of true
teaching, “Depart, Shaman! You have not taken part in evolution. The
Blessed Buddha denounced thee, Shaman! Arise, enlightened pupil of
the true covenants, because you alone can call yourself a
lama-teacher of the people. Only through learning and labor shall
you realize what is knowledge, truth, fearlessness and compassion.”
We shall not draw any general conclusions. In fact, we shall always
recall with special joy those happy manifestations which we saw on
the way. We know many fine things about the Tashi Lama. I am glad to
state what reverence surrounds his name in Mongolia, China and
everywhere. I recollect some fine personalities among the High Lamas
who followed the spiritual leader of Tibet in his flight. One
recalls the sympathetic face of the abbot of Spitug; the old abbot
of Tashi-ding in Sikhim, a carved medieval image; the Mongolian lama
who busied himself with the translation of algebra; the sincere and
industrious abbot of Ghum; the gelongs and skilful artists of Tashi
lhunpo. With pleasure and satisfaction we shall always remember the
exalted spirit of Geshe-rinpoche of Chumbi. But all these good
people are far from Lhassa. With them we would, as several years
ago, meet in trust and friendship, and would speak, in the peace of
the evening twilight of the mountains, about the highest subjects.
The guarding of the covenants of Buddha, imposes a high
responsibility. In the prediction of the approaching advent of the
illumined Maitreya, you can see the steps to the creative evolution.
The great conception of Sham-bhala obliges one to incessant
accumulation of knowledge, obliges one to enlightened labor, and
broad understanding. Is there a place, together with this exalted
understanding, for the lowest Shamanism, and fetichisms? The
fearless Lion-Sanghe incessantly fought against superstition and
ignorance. He would have ejected all hypocrites from their
self-appropriated possessions. Mme. David-Neel, who spent several
years in Tibet, near the Tibetan boundaries, quotes a Tibetan
prophecy about the purification, soon to come, of Lhassa from its
poisonous elements. We had occasion to become convinced that such
belief is held among the folk masses, who in a peculiar but quite
decisive way, isolate themselves from the Lhassa government.
The Hor, the tribes of the Tibetan uplands, asked us not to confuse them
with the Lhassa Tibetans. The people from Amdos and the inhabitants
of Kham always emphasize their distinction from the Lhassans. And of
course the Mishimi and all kinds of forest and savage tribes believe
themselves to be quite free from any influence from Lhassa. All
these peoples, outside of Lhassa, speak quite openly against the
Lhassa officials. They quote the prophecy that a new ruler from
Shambhala, with numberless warriors, shall come to vanquish and to
establish righteousness in the citadel of Lhassa. From the same
people we also learned that, according to the prophecy which has
originated from the monastery Tanjyeling, the ruling Dalai Lama is
called the thirteenth and the last. From some monasteries also
originated the prophecies that the true teaching shall depart from
Tibet and return again to Bodhigaya, whence it originated.
Tibet calls itself the heritage of Buddha and the guardian of the
true teaching. Thus, the accepted responsibility is great. Isolation
and ignorance have created misconception—some of the Tibetans hate
the Chinese; they look from on high on Ladakis, Sikhimese and
Bhutanese. Tibetans are afraid of the English and Russians. They do
not trust the Japanese and do not allow the learned Japanese
Buddhists to enter their country. They turn away from Moslems; they
call the Buryats oxen; they treat the Kalmuks arrogantly. They
consider the Mongols as their serfs. They hate the Hinayana of Burma
and Ceylon. Thus, one perceives a strange mixture of human hatreds,
which have nothing in common with the peaceful, all-comprehending
teaching of Buddha. This ignorance forces these Tibetans into
apparent hypocrisy, for although they despise all neighbors and
every one in the world, they are not averse to using for profit
every one of the enumerated nationalities. Electric light and
Western machinery are temporarily forbidden now in Lhassa but some
Tibetans like very much to receive as gifts all Western products.
Under such circumstances, the populations can no longer forbear.
Rebellions are rising. Litang and Batang, the most fertile parts of
Eastern Tibet, are again occupied by the Chinese. In the fall of
1927, there were misunderstandings with the Northerners of Horpa. At
present there is an uprising in Eastern Tibet. It is said that the
governor and five hundred soldiers were killed. Some Tibetans told
us that several lamas are leading the rebellion. The arrow of
war—this peculiar sign of mobilization—wrapped in red silk, followed
our caravan for several days. Even in such a special case the
population would not come to the aid of the Lhassa government
alertly. Instead of sending a specially despatched rider they
preferred to send out this urgent message on the yaks of a
stranger’s caravan going ten or fifteen miles a day. The powerful
garrison of Shigatse was moved, and at the Nepalese frontier, from
Tingri, half the garrisons have been taken.
Obtaining evidence of the actual conditions in Tibet, of course
depended on a personal knowledge of the language. Through local
interpreters it is not possible to approach the sensitive, complex
apparatus of religious strata. But we were fortunate in this
circumstance and therefore we can speak about the reality of Tibet:
my son, George, has so mastered the Tibetan language, that,
according to the Tibetans themselves, he is regarded second only to
Sir Charles Bell whom they consider the authority in their language.
In this manner of personal intercourse with the people, in true
contact with the life, we became acquainted with the unadorned
truth.
It is my custom to look on all circumstances with a tolerant eye. I
gathered sympathetically everything that I could find in Sikhim,
Ladak, Mongolia which was worthy. When the great teachings are
demeaned and a pure philosophy is defiled, one should affirm it with
full justice and frankness. I do not speak in order to attack the
Tibetans. I know that the best Tibetans will agree that all that is
related here is the truth, and is useful in the approaching
rejuvenation of Tibet.
Certainly as in every country, in Tibet live two consciousnesses—one
illumined, evolving; the other, dark, prejudiced, hostile to light.
But we as friends, certainly wish that the first should prevail and
that this light should lead this country towards the steps of
beautiful commandments for the betterment of spiritual life. Before
me is an exquisite image of the Dalai Lama the Fifth. Again remember
that this builder could uplift the country to high pages of history
and progress. He was so needed for the State, that even his death
was temporarily concealed.
A similarly illumined and constructive consciousness just now is so
needed for Tibet to strengthen the high traditions of the past for
the happiness of the future. We can affirm that inwardly, Tibetans
are open to Spiritual rejuvenation.
Forseeing the future, Buddha said: “The teaching is like a flame of
the torch which lights up numerous fires; these may be used to
prepare food or dispel darkness. But the flame of the torch remains
unchangingly aglow” (Sutra 42).
Now in Ladak and Sikhim, the enlightened lamas erect great images of
Maitreya as a symbol of the approach of the new era; they—the
solitary ones—understand how much purification and resurrection must
be achieved without delay. These can still adorn the words, “Let the
light be firm as adamant; victorious as the banner of the Teacher;
powerful as an eagle, and let it endure eternally.”
Kampa Dzong, May 19, 1928.
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TIBETAN ART
The red door, aglow with the gold of ornament, slowly opens. In the
twilight of Dukhang, the gigantic image of Maitreya majestically
rises into the height. Through the velvety patina of time, one
begins to discern upon the walls the delicate silhouettes of
images—a whole series of stern Bodhisattvas, guardians and keepers…
Powerfully they stand, outlined by a firm hand. Time has enriched
the colors and mellowed the sparks of gold. They transmit an
unforgettable impression of exalting joy!
The entrance is blue-white, like old Chinese porcelain. There is a
tiny door and a high threshold. Like old banners of the great
spiritual battles, rows of Tankas hang from the carved balustrade.
Numerous paintings glow with a multi-form variety of themes. Golden
and purple riders gallop against a black background. The golden
filaments of clouds and edifices are interwoven into a scroll of
inexhaustible imagination. Upon them are depicted hermits taming the
elements. Teachers are ascending the perilous paths. The dark forces
are humbled. Hosts of the righteous as well as sinners are thronging
around the thrones of the Blessed Ones. On white hatiks — ceremonial
scarfs — travelers cross the abysses of life. And the Blessed
Tathagata, in the circle of chosen Arhats, sends His Blessings to
the approaching ones who are un-fearful of the Great Way. We shall
not forget this shrine of precious banners. It shall always fill us
with a strength as for battle.
There is another carved entrance. Above the broad steps, in full
power, stand the Dharmaraja—the Rulers of all lands. They guard the
gates to the great Mother of All Being. The multiple-eyed,
omniscient Dukhar, surrounded by resplendent Taras—these are the
self-sacrificing guardians of mankind. The gold surface has not yet
been completely subdued by the noble covering of time. But dampness
already weaves its pattern on the walls. High above the Taras is the
Mandala of Sham-bhala. The indefatigable ruler Rigden-jyepo keeps
vigilance on the tower, in the sacred circle of the snowy mountains.
The warriors are gathered together. We shall not forget this great
symbol.
Now we are on remote mountain passes. The snows are already nearby.
On this pathway of antiquity appears a gigantic image of Maitreya
carved on a rock, bestowing blessings upon the travelers. Not by an
average hand was the surface of the rock transformed into this
mighty, monumental image. The fire of achievement, a strength of
touch, and an indefatigability of labor summoned human forces to the
creation of this image upon the now-deserted path. Verily, this is
great and significant in thought and in expression, and impelling in
masterly craftsmanship. A great art!
The black and gold banners are of Chinese origin. The character of
the design and composition is apparently reminiscent of China.
Dukhar and Taras—they are the Mother Kali of Great India and the
Blessed Kwan Yin of hoary China; they have come from afar to this
Tibetan Dukhang. Maitreya recalls the Bodhigaya of India. The Image
of the Blessed One directs your thought to Sar-nath; the Hindu
origin of the image is even pointed out to you. The mighty Maitreya
on the rock was carved by some hand in the Sixth or Seventh
Centuries—one which knew of great India. You recall the technique of
the Trimurti of Elephanta. You are transported to the sculptures of
Mathura, to the frescoes of Ajanta, to the fairy tale of Ellora, to
the majestic ruins of Anuradhapura, to the picturesque masses of
Rangoon and Mandalay.
Everything that we see in Tibetan temples inevitably evokes
reminiscences of India and China. The flow of the water-fall recalls
its source!
Four years of wanderings through all the Buddhist countries have
permitted the accumulation of many impressions. From the
unforgettable fairy-tale of the cave temples of Central Asia to the
Ten Thousand Buddhas recently ordered by Buddhists of Mongolia from
Polish factories (as if the East had become depleted to such an
extent!); from the impoverished monastery comprising a transportable
yurta of the steppe, to the painting of Sham-bhala carried by the
wandering lama—we have seen all.
Of course, everywhere we have been astonished by the distinction
between the old and modern images. The powerful conception of
ancient temples, their grandeur and proportions, their
discriminately chosen sites and the lavishness of their
construction, speak to us of quite a different spiritual condition
in their creators. The meager proportions, indifferent choice of
sites, instability of construction and ornamentation make some of
the new Tibetan temples unconvincing. Those who lived as eagles upon
the heroic rocks, have passed away. The Tibetans themselves stress
the advantages of the ancient work, and the importance of the site
in view of its antiquity. And this is not the mirage of antiquity;
it is simply reality, and an evident difference in the quality of
the creation.
Certainly, time with its inimitable accumulations adorns all things.
We know how ennobled by time are the Primitives of Italy, Spain and
the Netherlands. The Persian merchants spread their carpets under
the feet of the bazaar crowds in order to obtain the precious
patina. So we may attribute a great deal of the attractiveness of
old Tibet to the lure of time.
Besides, it is entirely evident that the mastery of old artists of
Tibet was finer and keener. Their spiritual striving gave them an
inspiration which passed beyond the boundaries of the conventional
mechanical canon.
Dalai Lama the Fifth, called the Great, who was responsible for the
Potala, the only significant structure of Tibet, knew how to
strengthen the nerve of spirit. Several of the Tashi Lamas knew how
to encourage talent.
It is significant to note how everywhere the inner stimulus
establishes the quality of production. It lights or extinguishes the
fire of creation, of all the productions of a nation. The true
history of a nation could be written by the monuments of its
creation and production. Now, after the departure of the Tashi Lama,
Tibet is somewhat lowered spiritually and in the expressions of its
art.
The entire literature of the Buddhist teaching emanated from India
and China. It is pointed out that Tibetan translations from the
Sanskrit are stereotyped because of the paucity of expression in the
Tibetan language and fail to express many of the subtleties which
evolved from the wisdom of India.
Of course, in addition to India and China, Tibet has more ancient
heritages. On the rocks we found old drawings. Out of the vastness
of antiquity, the Swastika summons us—this sign of the fiery cross
of life. Since the periods of ancient migrations there remain in
Tibet some typical forms of handicraft. But the art of the great
wanderers is entirely forgotten by modern Tibetans. True, that up to
now, the swords of Tibet remind you of the Gothic tombs. Fibulae and
buckles reveal to you the Goths and Alans. One recalls the
unexpected information from the chronicles of Catholic missionaries,
that the site of Lhassa is somewhere called Gotha. In the Doring
district, in the Trans-Himalayas, we found an old buckle with the
double-headed eagle, so much like our discoveries in the South
Russian steppes and northern Caucasus. In the same locality we
discovered ancient tombs entirely like the tombs in Altai where the
Goths passed.
The women of this district wear a head-dress of the form of the
Kokoshnik—so typical of the Slavonic countries of Europe. At an
altitude of fifteen thousand feet, we also found ancient stone
sanctuaries like those of the Dru-idic sun-cult—but of this we shall
speak later in detail. Hence, when we, freezing in Chunargen, called
Tibet jestingly the Land of the Niebelungen, we were closer to the
truth than we could have foreseen. Recalling all the assimilations
and imitations of Tibet, it is really impossible to speak about
Tibetan art. Really it is difficult to recall architectural,
sculptural or pictorial monuments which do not find their source in
the refined treasures of India and China.
Let us also not forget the technical influence on Tibet on the side
of Nepal. Nepal itself has not created original forms and was
nurtured by the influence of India. In paintings, Nepal is without
distinction, but good Nepalese metal workers and goldsmiths from
time immemorial, carried into Tibet a specific form of technique.
Just before me I have two excellent images of old Tibet: the image
of Buddha in which you immediately discern the Hindu type and Hindu
influence. Another of very fine work, is an image of Dalai Lama the
Fifth, justly called the Great. This image recalls the fine Chinese
work and probably came from Derge. Now Tibet does not make images of
such perfection.
Authorities say that the best Sino-Tibetan objects are to be found
through China. And that is so. Again, the Nepalo-Tibetan images can
easily and justly be attributed to Nepal and India.
A collector once hearing my opinion that an original Tibetan Art did
not exist, became worried, and asked me whether it was at all worth
while to collect this art. To this I replied: “Of course it is worth
while. Surely you do not love and value these images for the sake of
Tibet as such. Be it a Chinese or Nepalese hand that made them, is
this not immaterial to you? You are interested in the results of
craftsmanship. And whether you place the object in the Chinese
section of your collection or whether in the Indian-Nepalese one,
does not influence the characteristics of craftsmanship nor does it
diminish the value of iconographical symbology.”
One consequently observes the very curious fact, that east of
Lhassa, China, in certain respects, begins at once; whereas to the
west there is the influence of Nepal, although even in some
monasteries of Ladak we noticed Tankas of a comparatively recent
date and of decidedly Chinese meaning and expression. There is also
much Chinese influence in Sikhim. Visiting monasteries, one often
meets typical Chinese images in gold on black backgrounds, and
statues of Chinese dragons and lions. In the Sikhim monasteries one
observes incidentally, a custom which certainly merits praise. None
of their sacred objects are for sale, and they are all entered into
special inventory lists; which indicates already a certain degree of
cultural self-consciousness. In Tibet and in the western provinces
of China this rule unfortunately does not yet apply.
An interesting instance of western influence, we saw in Tibet where
we found a peculiar coin minted in Unan, representing Queen Victoria
in Chinese garments. The popular appreciation of silver Indian
rupees produced this strange imitation in which is seen the unique
spell that the name of Queen Victoria cast throughout the expanses
of Asia.
After mentioning the interpretive arts, such as painting, sculpture,
wood and metal work, one cannot omit also to refer to the condition
of Tibetan architecture. Of architecture in Tibet one may say about
the same as of the other arts: It is based on the Chinese. In the
old constructions one may notice a considerable solidity and a
certain sweep of fantasy. Looking at them, there involuntarily comes
to mind that it would not be difficult to furnish these monumental
many-storied structures and their effective balconies, terraces and
cornices with the latest innovations of the American skyscrapers.
But this strikingly decorative quality is to be found only in
ancient constructions, where the large architectural planes are set
into beautiful proportions by elaborate multicolored ornaments. All
the new houses, however, having lost in constructive grandeur, also
lose the sharpness of accurate craftsmanship. As often happens, a
misguided emulation of “civilization” destroys the most
characteristic parts and the Tibetan house of to-day resembles
rather a clumsy badly built box in its construction.
As regards temples, one must say that voluntary contributions have
apparently become rare and, whereas in old temples one sees work of
wrought-gold and finely carved ornaments, in the more recent temples
only shoddy gilt clay images, cheap tin and poorly carved wood-work
are to be found.
One still sees the curious Tanagra-like pottery, which in its
proportions reminds one so much of the antique amphoras. The
appearance of the clumsy, heavy Tibetans of to-day seems to have
little in common with these fine and elaborate lines. These forms
were certainly created in the past under the effect of a different
psychology.
The same thing is apparent, also, when you compare the new swords
with the ancient ones, or when comparing the present-day headwear
with the family heirlooms inherited from their grandmothers.
Among the artistic handwork and ornaments, the so-called “dzi” beads
have quite a special place. They are considered as sacred objects
and many legends and beliefs have gathered about them. Some say that
these stones are of natural origin, like the onyx. Others say that
they are found in the excrements of cranes and also in the dung of
yaks. Others say that they are found during the field work and that
they spring out of the grass with a special cracking sound. And the
people add that if one dzi springs out, others may usually be found
near that place.
In view of the sacred and guarded peculiarities of the dzi, the
price for them has risen to fifteen hundred rupees, depending on
their properties. An oblong bead with one white eye is high in
price, but still higher is the dzi with nine eyes. For some strange
reason the seven-eyed dzi is completely unknown.
Naturally in view of the great value of the dzi, which brings
health, wealth and good fortune, there have appeared many imitations
in China. But the Tibetans and the Sikhimese easily discern them
from the old ones. Incidentally, this is not very difficult, for the
present day dzi is much coarser and sharper in line, and is devoid
of that special transparency, which is so typical of the old dzi.
In view of the definitely outlined designs, the possibility of a
natural mineral origin of the dzi must be absolutely rejected. Of
course, they are the handiwork of very old times. The story that dzi
are found when working the fields and usually several dzi together,
would lead to the same conclusion. Only one question remains
unsolved: From where did the dzi originally come into Tibet, and to
what people did they belong?
As is usual in many countries, objects brought into a country by
foreign travelers are considered to be of heavenly origin and a
sacred meaning is attached to them… Maybe the excavation of ancient
burial places in Tibet could afford a solution to this question,
which is almost unmentioned in literature, but to which such
importance is attached in Tibet itself. Already the unprecedented
high prices and the specially designed imitations indicate what
attention the local population gives to the dzi beads.
In the technical tradition it is very interesting to trace the same
methods which are characteristic of the medieval Ikon paintings
which were used until recent times by the professional Russian
rustic Ikon painters. Watching the work of lama Ikon painters, I
recognized a method of work completely like the work of the Russian
provincial Ikon painters. In the same way the wood or canvas is
prepared. In the same manner the “levkas”— that is chalk and glue—is
prepared for the background. Similarly is the prepared wood and
canvas polished by a shell or horn. In the same way is the stencil
transferred and colored with very fine brushes. The only difference
is that the Russian Ikon painters cover the Ikon with oil varnish.
They carefully preserve the formula of this varnish and are proud of
the durability of the work. Russian Ikon painters often have
manuscripts in script about the technique of Ikons and these are
sometimes written in a secret symbolical code. Such manuscripts are
preserved in families and only handed down from father to son. Of
such manuals I have never heard in Tibet. One more resemblance
between Tibetan and Russian Ikon painters: Both chant during their
work and often the Russian Ikon painters intone the old chants about
Yosephat Tzare-vitch, not suspecting that they sing of the Blessed
Buddha. Yosephat is the altered pronunciation of Bodhisattva.
Another circumstance indicated the close influence of China on the
art of Tibet. The best Tibetan Ikon painters come from Kham. The
best images are molded in Derge, and there also the printing is
best. Tibetans themselves say that they cannot imitate the
perfection of the Chinese work. The Maharajah of Sikhim possesses a
group of very colorful Tankas of apparent Chinese quality. Certainly
the series must be from Kham. Some good works are also to be found
in Tashi lhunpo as befitted the residence of the spiritual head of
Tibet.
One may find, however, many touching details of ikon-ographic work.
There still is left to us the interest in ikonography and the
symbolism of images! To study it is highly instructive. You may find
many forgotten occult laws. Pay attention to how the auras are
depicted. Look on the magic mirrors. Study the meaning of the magic
circle of Mandala of Norbu-rinpoche. But the contemporary artists
know less of these laws. The Kalachakra, brought from India by
Atticha, is repeated without application to life. But “will
everything which has fallen—not rise again?” In the future there
will be a new Tibetan people ..iid a Tibetan art. But when and how?
“With fire is the space filled. Already the lightning of Kalki
Avatar—predestined Maitreya—flashes upon the horizon.”
The regeneration of Tibet will come. There were moments when after
cataclysms the consciousness was awakened in full vigor by these
explosions of spiritual accumulations. Entire vivid epochs were
created. Some people may still remain immovable, devouring raw meat,
losing their teeth from scurvy, from an unhealthy life and rotting
in unchanged germ-ridden skins. In Lhassa it is temporarily
forbidden to have electric lights on the streets. Moving pictures
are forbidden. In all Tibet the laity is forbidden to shave its hair
and has again been ordered to garb itself in long khalats, and in
Tibetan-Chinese shoes. All these symptoms are not ordained by the
Blessed One.
Because each teaching foresees the possession of
possibilities and the evolutionary movement. These Tibetan
forbiddances are revealing mechanical superstitious worship of the
past. But we shall ask: “Which past do you worship? To which of your
grandfathers do you wish to pay homage?” In retrogression one can go
back even to the inarticulate sounds of his forefathers. The past is
good as long as it does not impede the future. We love and value all
the beauty and charm of the past. We confirm that “from the stones
of the past may be erected the steps of the future.” But from the
stones, let us lay out the complete majestic steps of new beauty and
knowledge. And what can evolve, if the death of the past has
occurred and the future is forbidden?
* * *
But from where shall Tibet now accept the teachings? Yet in the
midnight, into the tent a lama comes and cautiously peering about,
speaks of the purification of the entire teaching. Such lamas do not
live in Lhassa but on the heights.
Out of the desert distances a rider rushes from unknown friends. He
whispers friendly advice—arranges his gold-woven kaftan and
disappears into the twilight of the desert.
Whence art thou, messenger? Whence is thy smile?
Shekar Dzong, 1928.
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