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# 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.
gopher://gopherpedia.com/0/Dardistan
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: gopher://gopherpedia.com/0/Nicholas_Roerich
LOC: DS785 .R7
source: gopher://tilde.pink/1/~bencollver/ia/details/in.ernet.dli.2015.16090
tags: ebook,non-fiction,travel
title: Altai--Himalayas; A Travel Diary
ebook
non-fiction
travel
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