(This is the second part of chapter 3 of the Nicholas
Roerich's book Shambhala.)
Tashi Lama
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.
Buddhism
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 Sangha 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 Shambhala 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.
OBSERVATION
Nicholas Roerich
attests that the religious leaders of Tibet had already been grossly corrupted
since the early 20th century.
