2024-07-10 - Altai Himalayas by Nicholas Roerich ================================================ Two friends recommended this book to me, and one of them offered to give me a copy. One friend was interested in the accounts of Issa, a story about Jesus going to the Himalayas in the missing years between his childhood and adulthood. I suppose the other friend was more interested in the author, and in the culture of Tibet and Tibetan Buddhism. I think it is important to keep in mind that the author was an artist and an idealist. This gives him poetic license to speak "cosmologically" about the evolution of humanity, and at the same time to express outraged complaints about his loss of privilege as he traveled through the territories of local despots and was submitted to their petty injustices. My favorite parts of the book were descriptions of natural beauty in the Himalayas, and also descriptions of human beauty, bright and shining exceptions in contrast to the surrounding darkness. Introduction ============ Without attempting to elucidate, explain, or justify it, therefore, I shall simply say that there is a tenable point of view from which one may regard Roerich as an envoy of those powers which preside over the life and evolution of humanity in the same sense that gardeners preside over a garden: that he journeys into desolate and forbidden lands for the fulfillment of a mission the purpose of which will increasingly reveal itself. Whether one believes this or not, it would be hard to imagine a better ambassador of good will from the West to the East, for the reason that although he represents the summit of European accomplishment and culture, Roerich is deeply Oriental in his temperament, sympathies, and point of view. ... he believed, as many others are coming to believe, that beauty is the universal and free solvent where by racial and national animosities may be dissolved. Part I: India ============= But if the sphinx of Egypt is mutilated, the sphinx of Asia remains safeguarded by great deserts. There was no possibility of meeting with Tagore. Strangely such things happen in life. In London, the poet found us. Then in America we succeeded in meeting him in New York; and he also met George in Boston. But in India itself we did not meet! We could not go to Bolpur and Tagore could not be in Calcutta. He already was preparing for his tour in China. In Golta Pass two tribes of monkeys are at war. The guide arranges a battle for a most reasonable fee. Nowadays all battles may be arranged thus easily! And here also is Jaipur with its fairylike astrological observatory and with the charm of an unspoiled Hindu Moslem city. Fatehpur--Sikri, Agri--are chips of a departed culture. A woman quickly telling her rhythms performs her morning Pranayama on the shore [of the Ganges]. In the evening she may again be there sending upon the stream of the sacred river a garland of lights as prayers for the welfare of her children. And these fireflies of the woman's soul, prayer-inspired, travel long upon the dark watery surface. Beholding these offerings of the spirit one can even forget the stout priests of the golden temples. We are minded of other things. We recall those Yogis who send into space their thoughts, thus constructing the coming evolution. The Maharajah of Mysore is awakened with special songs--songs of beginning and of end. Each day a woman's hand molds the sand and the entrance of the house into a special design. This is the symbol that within the house all is well, and there is neither sickness, death, nor discord. IF there is no happiness in the house then the hand of the woman becomes stilled. A seeming shield of beauty is placed before the house by the hand of the woman at the benevolent hour. And little girls in schools are being taught a variety of designs for the signs of happiness. An inexplicable beauty lives in this custom in India. [Vivekananda] asked the so-called Christians, "If you love the teaching of Jesus, why do you not follow it?" At the same time, the Vedanta and Advaita clearly establish the principle of unity. Some of the most cosmogonic parts of the Vedas are written by women, and now in India has arrived the epoch of the women. Greetings to the women of India! Ramakrishna says: "In Atman there is no distinction of male or female, of Brahmin or Kshatriya and the like." Buddhists are not limited by caste and are free to perform all kinds of work. They work fast, are merry, are quick to understand and easy to adapt themselves. > Watch the movement of the stars, as one who participates in them, > and constantly consider the transmutation of one element into > another, because such a process purifies one from the grime of > earthly life. So reflects Marcus Aurelius. So also says an educated Hindu from out of the Himalayas. Special attention must be given to the Puranas--therein are many most valuable indications: "When the sun and the moon and Tishya and the planet Jupiter are in one mansion, then the Krita (Satya) age will begin." So does the Vishnu Purana point out the age of Maitreya. every obstacle must be the birth of possibilities. ... Success lies in the enlarging of the consciousness. Part II: Sikhim =============== The upper portion of the Buddhist banners bear the cross-shaped spear, disk, crescent, and lotus petals. Are not the emblems of all teachings engraved upon one flagstaff? In these reminders of the symbols of the elements of Nature everyone will find an image near... In the cultures of Zoroaster there is represented the chalice with a flame. The same flaming chalice is engraved upon the ancient Hebrew silver shekels of the time of Solomon and of an even remoter antiquity. In the Hindu excavations of the periods from Chandragupta Maurya, we observe the same powerfully stylized image. Sergius of Radonega, laboring over the enlightenment of Russia, administered from the flaming chalice. Upon Tibetan images, the Bodhisattvas are holding the chalice blossoming with tongues of flame. One may also remember the Druid chalice of life. Aflame, too, was the Holy Grail. Not in imagination; verily by deeds are being interwoven the great teachings of all ages, the language of pure fire! IT has long since been said, "Faith without deeds is dead." Buddha pronounced three paths: the long way of knowledge, the shorter way of faith, and the shortest way--through action. David and Solomon also glorify the strivings of labor. The Vedanta extols the manifestation of works. Verily, in the foundation of all covenants, action is placed foremost. This is the creative fire of the Spirit. And if through the shell of the objects of every day you will be enabled to behold the summits of the cosmos--what a new wondrous and undiminished outlook shall the world have for the unsheathed eye. The medical lore of the ancients acclaimed laughter as useful for the purification of the glands. How useful then must a smile be for the brain! Thus shall the trembling conjuries of fear be transformed into the valiant call of joy. Do not record the things which can be read in books but those which are related to you in person; for those thoughts are the living ones. Not by the book but by the thought shall you judge life. Understand the sparks of the primordial bliss. Part III: Pir-Panzal ==================== You may wonder how we fare without theaters. But we have drama here each day--only without a stage, in actual life. Part V: Lamayuru-Hemis ====================== Throughout Ladak are scattered stones with images of a cross, apparently Druid or Nestorian. The most ancient and now for- gotten country preserves the Druid signs and all possible later symbols. Not far from the site of Buddha stand most ancient tombs called ancient Dard graves. Their age is of course considerably more than a thousand years. Part VI: Leh-Karakorum-Khotan ============================= Very useful is Tibetan tea; it is really a hot soup and warms one very well. It is light and nourishing. The soda which is used in the tea keeps the lips from painful chapping. Do not overfeed the dogs and horses, otherwise bleeding will begin and you will have to do away with the animal. The whole path is covered with traces of blood. One must make sure, in advance, that the horses have already been on the heights. Many untried horses perish at once. On such difficult passes all social differences are erased; all remain just people, equally working, equally near to danger. Young friends, you must know all conditions of the caravan life in the desert. Only upon such ways will you learn to fight with the elements, where each uncertain step is already an actual death. There you will forget the number of days and hours. There the stars will shine for you as heavenly runes. The foundation of all teachings is fearlessness. Not in bitter-sweet suburban camps, but on the severe heights, learn keenness of thought and resourcefulness of action. Not only during lectures, in well-heated auditoriums, but upon the cold glaciers, realize the power of the work of matter and you will understand that each end is but the beginning of something still more significant and beautiful. Here in the spaces of Asia originated the tales of the Giant Bogatyres. Either it is the height or the purity of the air which makes all proportions bigger, and the rider, who appears from behind a hill, looks like a giant. ... The scale of measurements is great here. We read a Latin inscription upon a stone, concerning the camping of the Fillipi Expedition here. Fillipi Expedition (1913 through 1914) Only the very summit of Sanju is dangerous. There the yak must skillfully jump across the crevice between two upper crags of a bare rock. There you must resign yourself to the sure-footedness of the yak. As a farewell--the mountain bestowed on us something unusual: on the border of the oasis, just on the very last rock on which we could still touch, appeared the same designs that we saw in Dardistan on the way back to Ladak. In the books about Ladak, these are called Dard designs, although apparently they bring us back to the Neoliths. And here, in Chinese Turkestan, on the shiny brown masses of rock, are again as light as silhouettes, the same archers, the same mountain sheep with huge twisted horns, and the same ritual dancers, rounds and processions of people. These are verily messengers of the transmigrations of the people. And there is some special meaning in this, that these designs were left on the border of the mountain kingdom. Part VIII: Takla Makan--Karashahr Buddha was opposed to prisons. He demanded labor and intensive work. In Darjeeling not long ago there was an interesting case. In a crowd an old lama was arrested. He did not try to vindicate himself and was put into prison. Then came the time to liberate him but the prisoner would not come out. He said that never and nowhere did he have such a quiet place, where there was no noise, where they fed one and did not disturb his meditation. With difficulty they persuaded the old man to leave the prison. * * * Here continue crucifixions and treachery, the sale of people and generous remuneration for murderers. The hastening of evolution is necessary. * * * We spoke about the fertility of the district where, besides varied vegetables, many curative herbs: ricinus, licorice, digitalis, and others, are growing wild. ... They speak about the absence of forests in these localities; but two days' march away (and the crossings are short) there is a wonderful store of coal. ... At that, how easy it is to plant whole spaces with trees. While excavating, great stumps have often been found in these places as well as the trunks of former forests. It is only necessary to apply the least diligence and resourcefulness and the district will become unrecognizable. There is plenty of water during the summer; one has only to collect it in reservoirs. * * * An instructive scene in the bazaar. A mullah with a whip is chasing the people to the mosque. The lashes of the whip strike the backs, the shoulders, the faces. The enthusiasm for prayer is evoked with difficulty and many are hurrying to hide themselves in the side-streets. They say that Medresse--the schools at the mosques--are visited rarely. Even in the wilderness, the people expect more refined and more profound forms of knowledge. * * * Salt marshes, bushes, willows, small villages. A short crossing to Faizabad. By half-past one, we are already at the site. Nevertheless, in the book of routes, the way from Kashgar to Faizabad is divided into three days. Even at a slow walking pace one can reach it sooner. How thoroughly all books with information about the "facts" must be inspected. Too many untrue "facts" are lying on the shelves of libraries and there is too much reverence attached to the printed word, without any revaluation. * * * It seems to be the most desolate crossing. Almost the entire time we went along the sites of old destroyed forests. All the barkhans are filled with gigantic old stumps and roots. Apparently there was a big forest here but now people have carried away the wood. The sands have scattered it and one proceeds as though along a gnarled cemetery. The scanty brush cannot withstand the sand burans. Everything is gray. Gray also are the pools and the spring floods which have begun. Ditches, stumps, sand slopes... Everything is dead. * * * In the morning came a Swedish woman missionary. She has been in this country for fifteen years and not one convert! However, the missionary busies herself with doctoring and midwifery and here it is absolutely necessary because all these "cities" are without a single doctor. * * * In this country are many narrators of legends and fairy tales which touch the questions of the Koran and religion. Often the listeners into into a dialogue with the narrator. Often keen questions upset the routine of superstition. In Turfan exists a curious custom of sending young men with an experienced guide in the guise of a story-teller through the whole country, even to Mecca. Thus is evolving a unique experimental university. Through this, one may explain the adaptability of Turfanians. * * * They approached a chasm-like crevice in the mountain. And as they entered, the stone door closed after them. What passed where the holy people dwell, no one knows. Some time afterward the shepherd who had been sent for something came out; he came to the city to buy bread at the bazaar. He offered them money, but the people were astonished at the coming of the giant and they refused to take his money, saying that for 2,000 years such money had not been current. The shepherd quickly returned to the mountains and the king of the place hurried after him in order to investigate this wonder. But apparently the holy people have no need for kings, for the mountain closed. Nor could it be opened either by tempest or by prayer. Part IX: Karashahr--Dzungaria ============================= A dispute between a Sart Bey and the Kalamuch. The Sart says provokingly: "You have no god." The Kalamuck answers calmly: "If a Sart comes among us we feed [them] and give [them] drink, and we feed [their] horse and give [them] provisions on [their] journey. But if a Kalamuck comes to the Sart, [they] is not given food and [their] horse remains hungry. Judge for yourself, who possesses the essential." We encounter a few beautiful Karashahr horses. This is the identical breed which one sees on ancient miniatures and on the statuettes of old China. Some scientists considered this breed extinct. But here it is before us, vigorous, dark-bay, firm in gait. It would be good for other countries to examine this breed. * * * The Chinese are taking vaccine against smallpox, not from calves but from people, and so they are contaminating people with syphilis and other diseases. * * * Again a variant of the legend about Turfan: "From a cave came out a tall man and went to the bazaar to buy something. He offered to pay for his purchases with gold coins which were a thousand years old. Then the man went back to the same cave and disappeared." * * * George is astonished that until now human beings are sold. And this goes on openly and businesslike. * * * It is impossible to "listen with equal indifference to the good and to the evil." * * * [On Easter] A clear morning. Lamas are coming to congratulate us upon the holiday. They are saying: "Christ is risen." Well, western clergymen, would you rejoice with Buddhists on their holidays? ... Only knowledge without prejudice opens up new possibilities. The "incidental" of yesterday aligns itself with the moving files of evolution, and to-days "imperative" seems often to become simply an incidental experience. * * * In Turkestan one Mullah, because of the absence of an "unfaithful" from the mosque, gave orders to pour forty pails of water over his crown. After the seventeenth pail the unruly "faithful" [unfaithful?] one had died. What is there to do about such logic? * * * Soon our Geshe will go to his mountains. To-day he tells us that the head of the medical school in Lhasa spoke to him about "Azaras," which is their name for the Mahatmas living in the mountains and using their profound knowledge for the aid of humanity. This is not Sanskrit. But how difficult it is to force the Geshe to tell us details! Soon he will leave. The head of the medical school told our Geshe that he himself met such an "Azara" in the mountains of Sikhim. It is difficult to ascertain more than the fact that there was a small house and that the "Azara" was unusually tall. Then the "Azara" departed from the place. * * * The stonelike metallic mass which remains after the cremation from the lower lobes of the brain is called Ring-se, meaning treasure. According to the size of this mass, the psychic development of the dead is judged. What proof of materialism! On the border of Tibet, we saw such a "mass" after the cremation of one Mongolian lama. It looks like the precipitant of amber. * * * After passing red and copper mountains we descended to a green steppe which is surrounded by blue crests; again the purity of the colors is like a fairy rainbow. Map'an (thirteen p'o-t'ai from Kuldinen) is a joyous resting place on the steppe. * * * Again a miracle; while we are still on the gangplank, the stevedores gather around us and beg us to "tell" them. On the top deck we are surrounded by a circle of all ages. And all of them are burning equally with one desire: To know. Each one has [their own] angle of approach; each one [their own] information, but all have one fervent desire--to know more. And how they discriminate in what is told! What remarks they make! One wants to know about the economic situation of the countries; another wants to know about politics; still another searches information about Hindu Yogis, saying, "That's where truth is." People who so desire to know will receive what they desire. Part X: Altai ============= But Vakhramey is not only versed in the coöperative movement and in canticles. According to the covenant of the wise ones, he is not astonished at anything; he knows the ores and the deer; he knows the little bees and especially the secret traditions. He knows the herbs and the flowers. This is indisputable. And not only does he know how and where the flowers grow, and where the roots are hidden, but he loves them and delights in them. Gathering a great bunch of vari-colored grasses, that reach up to his gray beard, his face lights up. And he pets them. And caressingly he speaks of their usefulness. Here is verily Panteleon the Healer. It is not dark witchery but knowledge drawn from experience. Greetings, Vakhramey Semeonich! For thee, on Himalaya, does the Fire-Blossom grow! Here is a task for the young: Give an image of the future life. From factory whistles and from the peal of bells some one has synchronized a symphony; though as yet it is unsuccessful, the whole conception is truly resonant. And thus for the building of a house an alert hand is necessary and dispassionate labor. Part XI: Mongolia ================= Unexpected guests come swiftly from out the desert Toward evening a mysterious stranger, in a beautiful gold embroidered Mongol garb, came galloping along. Who was he? Hurriedly he entered the tent. Without naming himself he sad that he was our friend, that he must warn us concerning an attack prepared against us on the border of Tibet. He warned us of the need of increasing our guards and our reconnoitering troops. Thus he spoke and galloped away. Who was he? Our lamas say: "He is either a thief or a robber or a collector for the monastery." No one liked the luxurious garments of the stranger. But he was a friend. He desired to help. Again an operatic episode. [You may wonder how we fare without theaters. But we have drama here each day--only without a stage, in actual life.] * * * The gesture of greeting of the Tsaidam Mongols is remarkable. They uplift their arms as though paying their reverence to the sun. It is so rhythmical and beautiful! It reminded me of the beautiful gesture of the Hindu Brahmins that I saw in Benares during the hour of morning prayer. In the same way I recall the beautiful gesture of the Mussulmans when they are paying homage to the old Mazars (tombs). Part XII: Tibet =============== Everywhere are the signs of the cross. The old Mongolian coins of Nestorian khans have a cross, and over an ancient Buddhist monastery near Peking is a cross. On the seat of the saddle is also a cross and the reins are also fitted out with a cross. Even upon the stones of Ladak and Sinkiang are crosses. Nestorians and Manicheans passed broadly through Asia. On the frescoes of the monasteries are crosses. In the design of the kaftan, on the heads, on the necklaces, on the amulets--always the very same cross: Not the swastika with the streams of fire, but of equal arms, the eternal symbol of life. On the Chinese hats of Tibetan generals glows a ruby, crosslike dorje. The steed of happiness carries its sign. All bronze fibulæ, probably from the tombs, are formed of a cross in a circle. * * * The frost at dawn is cruel. As usual, below 70 degrees Celsius. In the morning the doctor's cognac is frozen. One can imagine what a frost is, when the strong wine becomes frozen. * * * A Mongolian lama says: "There lived a remarkably versed and scientific Geshe. But he always walked in the most modest garment. Once the Geshe went to visit his teacher, the former abbot of a big Labrng. The vain courtiers of the abbot saw the humble visitor and sent him away. And again came the Geshe and again he was evicted. Then the Geshe went to a merchant in a bazaar and asked him to lend him a rich garment and the geshe put into his girdle several stones which looked like nuggets of Chinese silver. And in this way he was at once permitted to see his teacher. The Geshe entered, took off his rich garment, took from out the girdle the stones, and put them all together in a corner. Then he bowed to the stones and the garment; and only after did he bow to his teacher. The other asked, "Am I not your teacher? If so, why do you bow first to the stones and the garment?" "It is true," answered the Geshe, "that you are my teacher, but without these things I could not reach you, and therefore I bow to that which brought me to my reverenced master." * * * How many of the younger generation want sincerely to start correspondence with a Guru! They try to find a real teacher. Everybody knocks in [their] own way. And how many of them find disillusionment because they knock at the wrong door, or they lacked sufficient energy and necessary determination to receive a true answer. "What laboratory could analyze those who approach the technical methods of knowledge?" Yes, verily, it must be a laboratory where labor and perseverance and fearlessness are the keys to the gates. In sound rationalism, in a true and fearless materialism grow the wings of spirit, the wings of consciousness. We are not to be isolated from life--not destructive, but creative--such is the teaching of the Mahatmas. It is the greatest test of lamas if when they doubt about you, you demand of them, "Ask your oracle what I am thinking at present and what intention I have." Then at once they become confused. Thus we distinguish two Tibets: One is the Tibet of officialdom--of those officials of whom the Tibetans themselves assert that their hearts are blacker than coal and harder than stone. These are the ones who reflect so much prejudice and violence and falsehood, who desecrate art and petrify learning with degeneracy. But we also discern another Tibet, even though it is smaller in numbers. This is the Tibet of the few educated lamas and of even smaller number of enlightened laymen. This is the Tibet which guards the essence of the Teaching and aspires toward enlightenment. It is the Tibet of its spiritual leaders. * * * The new era of enlightenment is awaited. Each reaches in [their] own way. One nearer, one further; one beautifully, one distortedly; but all are concerned with the same predestined. It is especially striking to see such consciousness at a time when not the printed page, but sound itself--the human word--directs the loft expectation. It is so precious to hear and to repeat. ... A blind one may ask, "Is it so? Is there not exaggeration in it? Perhaps some fragments of survivals are taken as beliefs of the future." It means that [the one] who questions has never been in the East. If you once were upon these sites; if you traversed many thousands of miles; if you yourself have spoken to many people, then you know the reality of what is related. You shall understand why, of these sacred matters, one speaks only in the stillness of the evening, in quiet penetrating tones. Why, if someone enters, do all become silent? But if you say to them that they may continue the conversation in the presence of the guest your words will be met with a reverent bow. And it is not you who receives the silent significant bow but the Great Maitreya [Itself]. author: Roerich, Nicholas, 1874-1947 detail: LOC: DS785 .R7 source: tags: ebook,non-fiction,travel title: Altai--Himalayas; A Travel Diary ebook non-fiction travel