View of Himalayan valley from stairs to main temple just before entering courtyard, Lamayuru Monastery, Ladakh
To continue where I left off in my last post, I found Lamayuru Monastery really charming. Not only did the architectural spaces seem personal and intimate, but the experience of them was diverse and unexpected. One temple to the next seemed different in character and time.
The Dukhang, or main temple, is hidden behind a stairway façade, the doors of which open to reveal a fully enclosed courtyard, open only to the sky above. From here there is access to temples located on higher levels.
Courtyard of Dukhang, main temple, Lamayuru Monastery, Ladakh. Intimacy within the grandeur of the Himalayas just right outside the entry doors.Entrance to Dukhang, main temple, Lamayuru Monasetery, Ladakh
The Dukhang’s interior has an enclosed two-story atrium surrounded by colonnade. It was dramatically lit from skylights above, the main source of lighting in this semi-dark hall.
Interior of Dukhang, main temple, Lamayuru Monastery, Ladakh
Lining the walls are a library of scriptures and a rich collection of statuary honoring the Kagyu lineage, including such luminaries as the masters Tilopa, Naropa, Marpa, and Milarepa.
Interior of Dukhang, main temple, Lamayuru Monastery, Ladakh
Along this same wall, K and I did a collective gasp when our monk guide opened a small door to reveal a cave where the amazing Naropa had meditated in the 11th century. Visiting caves that have been graced by enlightened masters is not merely a curiosity. It is considered a blessing. Lay persons and adepts alike seek these places to meditate in the presence of greatness achieved.
Now incorporated into the temple, Naropa’s cave must have been at one time a separate and secret retreat. He is the mahasiddha who developed the yogi practice known as the Six Yogas of Naropa, which has been in continual use by practitioners since he introduced it. This is predominantly the method yogis at Kardang Monastery, for example, utilize in attaining their feats of mind over matter. To learn more, see this earlier post.
Cave where Indian master Naropa meditated in 11th century, Lamayuru Monastery, LadakhStatues placed in small cave where Indian master Naropa (in back) meditated in 11th century, Lamayuru Monastery, Ladakh. In front on left is most likely Taktsang Repa and on right Milarepa
This next small temple off the same courtyard as the main temple is dedicated to reliquaries.
Temple with reliquaries, Lamayuru Monastery, LadakhDetail of reliquaries with colorful tormas, ritual offerings made out of butter and flour, Lamayuru Monastery, LadakhA collection of statues also in this temple, Lamayuru Monastery, LadakhThe mahasiddha Marpa, always depicted with wide staring eyes, Lamayuru Monastery, LadakhVajradhara, the Primordial Buddha, Lamayuru Monastery, Ladakh
Marpa was a famously tough master with his disciple Milarepa, whom he refused to teach when the latter came repeatedly to seek his guidance. Instead he asked Milarepa thrice to single-handedly construct him a building–then tear it down! That is to say, he made the hapless disciple build something, then destroy it, on three different occasions. In a sense, Milarepa needed such profound purification for his prior spiteful and mass-murderous deeds.
Milarepa, disciple of Marpa, usually depicted with hand to ear engaged in a special yogi practice. He is the famously angry and spiteful practitioner who was able to transcend his evil deeds through dedicated asceticism and meditation in cave retreat. He is said to have had calluses on his rear from his years of unrelenting practice!Mural in same temple depicting protector deities and royal warriors, Lamayuru Monastery, LadakhMural depicitng protector deities at center and lineage masters at right, Lamayuru Monastery, LadakhDetail of female protector Tsering-ma riding a snow lion. Wall painting, Lamayuru Monastery, Ladakh. I like the graceful movement of this figure, and judging from the more Chinese influence in style, the murals in this temple post-date Indo-Tibetan period.
Next up was seeing the Avalokiteshvara temple, where my breath was taken away again by the exquisite sculpture there.
Entrance to Avalokiteshvara temple, Lamayuru Monastery, LadakhInterior of Avalokiteshvara temple, Lamayuru Monastery, Ladakh
I really loved this temple for its beautiful Avalokiteshvara statue, bodhisattva of compassion, also known as Chenrezig–thousand-armed and eleven-headed, all the better to see, hear, and lend a helping hand to the suffering. It was located in an inner sanctum behind the altar.
While the wall paintings in the Avalokiteshvara temple probably date from a later period judging from stylistic differences, it is possible that this statue dates to the earlier Indo-Tibetan period. Purely conjecture, but I was comparing the similarities in the face of Avalokiteshvara with this Vairocana from Sumda Chun, a remote and largely untouched monastery from the 11th century. These statues have more formal affinity with each other than do the Avalokiteshvara with the painting of one from the same Lamayuru temple.
On left is Vairocana sculpture from 11th century Sumda Chun Monastery, on right is Avalokiteshvara. The facial features have strong similarities in style and execution, as compared to the below painting of Avalokiteshvara from the same Lamayuru templePainting of thousand-armed Avalokiteshvara in its dedicated temple, Lamayuru Monastery, Ladakh. Bearing more Chinese influence in style, the face is softer and rounder, less typical of Kashmiri-influenced art of Indo-Tibetan period
It looks to me that this painting shows more Chinese influence, which would indicate it was created later than Indo-Tibetan period, probably post-13th century.
I heard a story that the goddess Tara emanated from Avalokiteshvara when, upon realizing the magnitude of the samsaric condition for all sentient beings, he shed tears. One tear became White Tara, and the other Green Tara.
Green Tara, surrounded by her 21 emanations which are mostly peaceful versions but some are wrathful forms. Contemporary sculpture, Namgyal Monastery, Dharamsala
Today, Tara retreats are one of the more common kriya tantras taught. She has contemporary feminist appeal as a female buddha. She is also an empowering figure in being regarded as Mother of All Buddhas. Additionally, as a bodhisattva who, seeing the gender bias of the male-dominated precinct of enlightenment in Buddhist religious order, vows to be reborn life after life in order to attain enlightenment in female form. I am reminded of what I have read about Jetsunma Tenzin Palmo, the British-born Tibetan Buddhist nun who spent twelve years in solitary meditation in a cave in Lahaul above Tayul Monastery, and who experienced such gender-bias in monastic orders.
Offerings, Avalokiteshvara temple, Lamayuru Monastery, Ladakh. The large center chalice is a butter lamp.Interior of Avalokiteshvara temple with old woman who had just finished her full body prostrations here Lamayuru Monastery, LadakhInterior of Avalokiteshvara temple looking back towards entrance, Lamayuru Monastery, Ladakh
View of Dukhang courtyard from second level, Lamayuru Monastery, LadakhKagyu monk making tormas, ritual butter cake offerings, in the kitchen on second floor above Dukhang courtyard, Lamayuru Monastery, Ladakh
Lamayuru Monastery–what an experience, and it’s grown fonder in my memory…
Sept 16th Drilbu Ri Mountain kora (circumambulation)
5 a.m. with flashlight in hand and some provisions in a backpack, I started out in the dark to meet my guide S at a spot on the Drilbu Ri trail marked by a large barren tree.
Beginning of trekking trail for Drilbu Ri kora (circumambulation) from Kardang Monastery, Lahaul. The destination is the top of the mountain near where those seven peaks appear at upper left.
I had spent the night at Kardang Monastery, and once again had the pleasure of the company of nuns. It’s remarkable how details of one’s life narrative can be dispensed with when there is just mutual warmth felt between people. We chatted with whatever English they had (and for my part, zero Tibetan) and with mutual hand gestures. They cooked thukpa noodles in a delicious vegetable soup. I hadn’t eaten much that day having worked through lunch shooting photos at Guru Ghantal, so I was happy to carb-up for the next day’s trek.
Lovely Kardang Monastery nuns making thukpa noodles for dinnerDrilbu Ri mountain as seen from across the Bhaga River, Lahaul
Drilbu Ri kora—my gosh, what can I say? Getting to the summit whooped me! At almost 15,000 feet (4400 meters) altitude, I was short of breath at the start, and then later gasping for breath every 10 to 15 paces of steep uphill climbing. We reached the top shortly before 10 a.m. My guide, bless him, was so patient, calm, and encouraging with the words, “Slowly, slowly…” which he repeated like a mantra, each time with a gentle head tilt, the infamous Indian bobble.
About two hours into trekking with guide S, Keylong is seen below (looks like thin line) on the opposite mountain across the valley.Ascent further up takes you into an area filled with a kind of red grassy plant that colors the mountain sideAs we climbed higher the mountain curved more and changed to rocky terrainFurther up, the mountain is steeper, more angled, and here is where we hit the snow line, snow visible on right
The last part was the steepest and most difficult. I marveled that I was still going on only half a Nutella sandwich, some pieces of chocolate, and two mango juices. Hardly nutritious, but then again, hunger becomes more of a concept, given the altitude and level of exertion.
Looking up towards the summit of Drilbu Ri Mountain, the top being where those prayer flags look like a dotted line. At this point more snow on the ground. Yes, it looks steep and then got even steeper!Still looking up at the summit, the ascent gets more vertical and narrower!Finally arrival at the summit of Drilbu Ri by scrambing through this narrow and angled pass
Well, it was worth being reduced to crying “uncle.” When we got to Drilbu Ri’s summit, it was indeed a living mandala as the locals promised. 360-degree panorama of magnificent glacial mountains that take your breath away–literally and figuratively! No wonder the Himalayas is called “the roof of the world.” As you stand stuck in awe, the amazing height and expanse somehow melds with your inner sense of worldy, or maybe otherwordly, home. Yes, you, small and insignificant in this vast geological time and space, still get to be part of it all.
View of Keylong down in Bhaga River Valley from the summit for Dribu Ri MountainView of Keylong down in Bhaga River Valley from the summit for Dribu Ri MountainUnbelievable immensity, view of the other side of the Drilbu Ri Mountain looking down towards Gondhala Village. This is where you begin the descent down, a lot less steep but looks deceptively smooth and “easy.”View of Keylong down in Bhaga River Valley from the summit of Dribu Ri Mountain, Lahaul. On right is a Buddhist shrine housed in a small yellow structure in which Lahauli pilgrims are lighting butter lamps and incense as offerings. Hidden under many kata offering scarves further to the right is also a small Hindu shrine dedicated to the sacred union of Shiva and Parvati.Butter lamps and other offerings in Buddhist shrine on top of Drilbu Ri Mountain, Lahaul. Hindus also consider this a sacred site and there is a separate shrine dedicated to the sacred union of Shiva and Parvati.
In fact, Drilbu Ri is sacred to Tibetan Buddhists as Chakrasamvara’s abode. It is important to understand here that none of the Buddhist tantric deities are believed to exist externally. Rather, they represent the ultimate and profound state of mind which sees that self and phenomena are empty of inherent existence. If this is an intriguing idea for you, then you may want to learn more about the distinctive Buddhist philosophy of dependent origination.
Chakrasambava is understood as a wrathful manifestation of Buddha for combating the compelling mental condition of perceiving things as concretely existing. Tantric yoga practices are essentially visualizations of the deity that enact illusion and dissolution of self through identifying with the deity’s Buddha-nature. With the initiation and guidance of a qualified teacher, the practitioner gains the benefit of seeing things as they really are—that is, illusory and empty of inherent existence. This is what’s called wisdom. Cultivating wisdom together with compassion form the complementary two wings for full flight to enlightenment.
Tibetan Buddhists believe that pilgrimage to sacred sites like Drilbu Ri is a great purification of self-centered concerns in order to adopt more expansive mental states that are conducive for wisdom. Overcoming hardships and challenges on a kora can act as a propeller on one’s spiritual path, especially if the site has been graced by the spiritual energies of realized practitioners. Masters such as Nagajuna, Ghantapa, Gotsangpa, Orgyenpa, Taktsang and Rangrik Repas have come to meditate on Drilbu Ri over the past millennia.
View of Keylong side of Drilbu Ri Mountain, looking towards the shrines and my guide S. It’s hard to imagine how people manage to string up these long expanses of prayer flags over the terrain!
Traditionally, Tibetans have traveled hundreds or even thousands of kilometers, often in full body prostration, to complete such pilgrimages. I understand that Drilbu Ri and Mount Kailash are two of the foremost sites for kora. It is said that the completion of such circumambulations bring manifold results, multiplying divine merit.
More expanses of prayer flags at the summit of Drilbu Ri Mountain. On the left side is the descent down to Gondhala and on the right side was the ascent up from Kardang Monastery/Keylong side, Lahaul
As for me, I came here to research Indo-Tibetan mandalas as a visual artist. Then found, as I was told, that Lahaul does not have so much in the way of drawn images of mandalas. Rather, the land itself is a mandala which one should experience physically. I’m glad I did.
Numerous stupas are found all along the top ridge of Drilbu Ri Mountain, like sentinels holding up prayer flags, LahaulExhilaration, okay, maybe augmented by some oxygen deprivation at the summit of Drilbu Ri Mountain, about 15,000 feet (4400 meters) altitude.
The weather was such a wonderful wide range all that day. Dawn began with some overcast clouds, which then gradually lifted later in the morning to give way to wholesome, crystal clear sunshine by late morning when we reached the top. After a picnic brunch of omelette sandwiches with Indian pickles which S brought with him, a light snowfall came to herald our time to pack up and start the hike down the other side of Drilbu Ri Mountain. The destination was Gondhala Village, where we would then get a bus or taxi back to Keylong.
Oh, and by the way, I thought making it to the top of Drilbu Ri meant the hard part was over. Not so. The return on the other side of the mountain was less steep, more graduated but MUCH longer distance. It was also colder and so windy at times that you literally had to resist being blown over a decline. I was so grateful S had brought me an extra jacket to wear.
Where the descent on the other side of Drilbu Ri Mountain begins, looking towards Gondhala Village, Lahaul. The clouds were surreal, at once looking like huge chunks but then moving like ethereal wisps across the mountains.
Descending was a different stamina test, for the knees and thighs instead of the breath.
The descent on the other side of Drilbu Ri Mountain begins, looking towards Gondhala Village, Lahaul
Later, I felt like my eyes were playing tricks on me because Gondhala never seemed to come any closer no matter how long and how far we walked! The village visually seemed like it stayed the same distance away.
The continued descent on the other side of Drilbu Ri Mountain begins, looking towards Gondhala Village, LahaulThumbs up for completion of Drilbu Ri kora by one experienced trekking guide, and one unsuspecting but game novice.
I finally did get exhausted and waved the white flag. S could see that I indeed had had enough, so instead he lead me to the closest point on the road, and then called trusty ol’ driver D (thank you! thank you!) to pick us up for the ride back to Keylong. I was never so happy before to see a road—wonderful, smooth, FLAT road!
At last, reaching the road on the other side of Drilbu Ri Mountain. Gondhala Village still seemed far around the bend!
Today was Shashur and Tayul Monasteries. Both are not far from Keylong, just several kilometers away. Tayul Monastery was founded in the 17th century, but like Kardang Monastery, little appears to remain from its original period. The current main temple was renovated in the 19th century. Probably the oldest objects to be seen are the ancient stupas one encounters en route, on the hike up to the site.
Ancient stupas on walking trail en route to Tayul Monastery, opposite Drilbu Ri Mountain, Lahaul
It must be reached on foot because there is no motorable road off the main road. The hike up is beautiful, of course, for its vistas. I was glad driver D accompanied me up because the trail is not so clear in some places. Locals do always advise having a guide. I still get winded doing the slightest incline up but hopefully each day will get better as I continue to acclimate to high altitude.
View across Bhaga Valley amid pine trees on trail to Tayul Monastery, Lahaul
Directly opposite is sacred Drilbu Ri mountain. You can always spot it by looking for those seven little peaks in a row that lead to a notched area where one treks up and over to reach the summit.
Drilbu Ri Mountain seen from across Bhaga Valley, easily identifiable by its seven peaks and the notch just to the right, where trail to its summit proceedsStatue possibly of founder and yogi Serzang Rinchen. Tayul Monastery,Lahaul
In fact, the story goes that Tayul, which means “chosen place,” was a location noticed by founder and Drukpa yogi Serzang Rinchen when he made his pilgrimage up Drilbu Ri. From across the Bhaga Valley, after a meritorious kora around the mountain, he saw the site and decided to build a hermitage there which became Tayul Monastery. Upon entering the main temple, one sees the 12 foot statue of Padmasambhava (Guru Rinpoche), revered as a great sage and living Buddha by Tibetans for introducing Buddhism to Tibet in the 8th century, displaying miraculous feats in taming local spirits in the process. Flanking him at the altar are statues of Dakini Singha Mukha, and the wrathful emanation of the guru.
Altar with Padmasambhava (Guru Rinpoche) in center, flanked by Dakini Singha Mukha and wrathful emanation of guruStatue of Singha Mukha, Tayul Monastery, LahaulWrathful emanation of Guru Rinpoche, Tayul Monastery, Lahaul
The original wall paintings from the 19th century by Lama Tashi Temphel, who stayed there and helped expand the monastery, are no longer extant. In its place are new paintings. Unfortunately, I found these contemporary-styled depictions rather stiff in execution, and less refined than older wall paintings I have seen to date in previous monasteries. Lama Temphel also made sacred images at Guru Ghantal Monastery, which happily can still be seen there. It had been suggested to me that Lahaul is not so much a place to find ancient Indo-Tibetan artwork, nor exquisite old wall paintings or mandalas even, as it is a place to be experienced physically as a land of yogi training, legend, and pilgrimage. So far, so true.
View of new wall paintings, Tayul Monastery, LahaulDetail of new wall paintings, Chakrasamvara in center with Guru Rinpoche above and surrounded by dakinis, Tayul Monastery, LahaulDetail of new wall paintings, featuring Drukpa lineage masters, Tayul Monastery, Lahaul
Tayul Monastery contains a complete Kangyur library and a large mani wheel that contains thousands of prayers. When spun, its blessings are activated and multiplies. According to its lamas, this wheel has been known to spin by itself on certain special occasions.
Kangyur library, and mani wheel known to rotate on its own on auspicious Buddhist days, Tayul Monastery, Lahaul
The British-born Tibetan Buddhist nun Tenzin Palmo was one of the first Westerners to encounter high Tibetan lamas in the early 1960s when she first arrived in India. She lived at Tayul for six years before retreating to a cave above it for twelve years. I read her biography Cave in the Snow like it was a suspense-thriller. I found her story and existential experiences riveting. It was a page-turner. Her retreat was abruptly interrupted by immigration authorities. Thus began her exit from solitary yogic practice to being a teacher in the world, a living example of Western and female accomplishment on the dharma path.
I always think that one beneficial outcome of the Tibet situation post-1959 is the creation of a diaspora which has lead to the spread of Buddhism in the Western world.
I saw Shashur Monastery the same day as Tayul. More to come!
Yesterday, J and I came to Kardang Monastery to meet resident yogi and monastery head Lama Paljor-la. After learning about my project, he generously shared stories with us about the murals, objects, and photos in the main temple. J knows quite a lot about the Drukpa Lineage so they both had much to discuss.
Kardang Monastery as seen from across the Bhaga River, Lahaul
Kardang today is perhaps the best known monastery in Keylong owing to its association with the Shakya Shri Drukpa Lineage. Lineage is of terrific importance in Tibetan Buddhism because tantra is a living spiritual tradition transmitted orally in teachings from master to disciple. In this way, there is a connection from generation to generation which can be traced back to the Buddha himself.
Drubwang Shakya Shri (1983-1919) was an exceptional yogi who started out as a cook in a Drukpa monastery in Tibet. His lineage is unique because, through deep, whole-hearted practice, it is said he received his enlightenment directly from Vajradhara, the primordial Buddha. He was widely recognized as an incredible adept by other masters, including His Holiness the 14thDalai Lama. With pure connections going back only a few generations, Shakya Shri lineage is known for its effective master-to-disciple teachings which guide practitioners swiftly along the Buddhist spiritual path. Shakya Shri mastered Mahamudra in the Drukpa Kagyu tradition, and also Dzogchen through the Nyingma lineage. He was later known for being involved with the Ri-me (non-sectarian) movement.
It was Shakya Shri’s disciple Jetsun Norbu Rinpoche, who returned to Lahaul from Tibet after his master had passed away. As holder of his teachings, and in particular of the Six Yogas of Naropa and Mahamudra, he soon attracted 2000 followers from all over the Western Himalayas. Though his hermitage was thriving, he preferred to live in a cave above Kardang Monastery. In time, Kardang became known as a yogic training center.
Cave dwelling above Kardang Monastery, possibly like one that Norbu Rinpoche lived in
As I mentioned in an earlier post, you may have heard of Tibetan Buddhist practitioners who can do unusual physical things. It was some of Shakya Shri’s lineage yogis whom Harvard scientists studied in the 1980s doing tummo practice, in which they can raise the temperature of parts of their body by as much as 17 degrees! One study involved the yogis scantily clothed spending a Himalayan winter’s night outdoors on a rocky ledge at 15000 feet altitude where temperatures reached freezing. The yogis demonstrated they could remain warm and slept through the night without incident. I think most of us would have suffered hypothermia! It occurs to me that Lama Paljor-la could have been one of these yogis.
Kardang Monastery is believed to have been founded about 800 years ago, but nothing seems to remain of its original temple. The current main temple was first built by Norbu Rinpoche in the 1930s, but was rebuilt several years ago by Lama Paljor-la, a disciple of lineage holder and former monastery head Apho Rinpoche. I have had the pleasure of meeting three of Apho Rinpoche’s children in Manali en route to Spiti and coming back from Lahaul: lineage holder Sey Rinpoche, his brother Jampal who is also a recognized reincarnate but prefers to live a quiet life with his family, and Khandro Thrinlay whom I wrote about previously here.
Kardong Monastery, Lahaul
Kardang Monastery is situated directly opposite Keylong on the other side of Bhaga River. See this 360 degree video view below.
[vimeo 145002351 w=600 h=331]
When one enters the main temple, one sees a mixture of old and new murals on the walls. The older ones, possibly no older than the 1930s, were painted originally on canvas so they were removed and reinstalled. They collage the walls alongside newly painted scenes.
Interior of main temple at Kardang Monastery, Lahaul, with lama performing Mahakala prayers
At the altar are Buddha Shakyamuni statue on the middle, Vajradhara on the left and Padmasambhava on the right (also known as Guru Rinpoche, who introduced Buddhism to Tibet in the 8th century).
Vajrdhara on left, Buddha Shakyamuni in center, Padmasambhava on right, altar at Kardang Monastery, LahaulInterior view of Kardang Monastery where older and newer paintings collage the walls, LahaulOlder and newer paintings collage the walls of Kardang Monastery, LahaulInterior view of main temple, Kardang Monastery, LahaulDetail of an older painting depicting a scene from the Life of Buddha, Kardang Monastery, LahaulDetail of an older painting depicting Chenrezig, Kardang Monastery, LahaulDetail of an older painting depicting Padmasambhava with consort, surrounded by protector deities Kardang Monastery, Lahaul
The monastery has a large library which includes the complete Kangyur, given to Norbu Rinpoche by the king of Bhutan, and the complete collection of the Wisdom Words of His Holiness the 4th Gyalwang Drukpa, the spiritual leader of the Drukpa Lineage.
Kardang Monastery has an extensive library of Kangyur scripture and other complete texts. Also seen here are sculptures and relics of lineage mastersGegen Rinpoche on left, His Holiness the 12th (current) Gyalwang Drukpa on right, on altar of Kardang Monastery, LahaulA newly painted guru-yoga mandala on the ceiling, Kardang Monastery, Lahaul
Above the main temple is a room that had belonged to Apho Rinpoche. On the walls are paintings depicting Milarepa’s story that were originally painted on canvas and reinstalled in this new temple.
Apho Rinpoche’s former room above main temple, Kardang MonasteryScenes from Life of Milarepa, older wall paintings from Apho Rinpoche’s former room above main temple Kardang Monastery. Above right are newer paintings.Detail from Life of Milarepa, wall paintings, Kardang Monastery
I’m spending the night here tonight in one of the monastery guest rooms. There’s an Ani-la (nun) who has kindly cooked for me, but mostly Kandang’s community of eight monks and seven nuns are lone retreatants living in simple huts and cooking for themselves.
Detail from Life of Milarepa wall paintings, Kardang Monastery, Lahaul
J left this morning, and took the bus back to Manali. It was wonderful traveling with her, and I’ll miss her company to share travel discoveries with. Yes, so I’ll be here for several days on my own devices, until my next travel companion K arrives and we drive together to Ladakh. On my list of things to do here are to see Shashur and Tayul Monasteries.
View of Keylong from the courtyard of Kardang Monastery on the other side of the Bhaga River, Lahaul
Tomorrow I plan to walk back to Keylong via trail and footbridge across Bhaga River. I hope the paths are clearly visible and I don’t get lost! There’s no taxi to be had here unless I call for one from Keylong. And as Khandro-la’s assistant had told me, Lahaul does not have so much in the way of Indo-Tibetan mandalas, but is rather itself considered a Chakrasamvara mandala manifest, one should experience it on foot. Even though we are at over 11,000 feet altitude, it seems not too hard to go downhill and not terribly far to walk perhaps 5-8 kilometers, so I think I should follow this advice and experience Garsha. After all, I am over the worst of altitude adjustments. I had vice-grip headaches at night which made it hard to sleep, but the head pain progressively improved, and by the end of the first week, went away. So while I’m a bit short of breath sometimes exerting uphill, it’s not a hardship.
Sept 9, 2013 Spiti adventure continues…on to Lahaul, India
After a jaunty jiggly jeep ride of over 10 hours from Kaza back through the magnificent giant boulder rubble of Spiti Valley, Kunzum-la Pass (this time populated by yaks grazing and loafing!) and getting stuck fording a glacial melt waterfall that flooded the rocky road, we arrived in Keylong, Lahaul.
View of farmland in early morning Spiti Valley, en route to Keylong, LahaulSpiti Valley in the marbled early morning sun. As dry and desolate as Spiti may seem, there is always the play of light and colorful vistasApproaching the stupas of Kunzum la pass, the high point of the road at about 15000 ft altitude. This time there was a herd of yak grazing and resting. Glaciers can be seen within relatively close range.Kunzum la pass, where I circumambulated the stupas and got a close look at yaks gathered there. Glaciers can be seen at above left.Herd of yaks dotting Kunzum la pass, at about 15000 feet altitude, the highest point of the road through Spiti ValleyYak grazing, this one looks like he’s molting or has been shavedYaks grazing and resting at Kunzum la pass, seen en route from Spiti to LahaulTibetan Buddhist stupas at Kunzum la pass, monuments in honor of this high point of the road through Spiti ValleyAt this time of year in September, there are streams of glacial melt such as this one which frequently cross the road. They can be as small as trickles or as large as river flows, and it’s wise to travel as much as possible in the morning before the hot afternoon sun increases the flow of these waters that you have to cross with your vehicle.Huge boulder piles along the road from Kaza, Spiti, to Keylong, Lahaul. It’s difficult to judge the monumental scale from just a photo, but to give you an idea, this foreground rock is as tall as a person.Huge boulder piles along the road from Kaza, Spiti, to Keylong, Lahaul
Magnificent and desolate…
Our jeep on the road through the dry desert terrain of Spiti Valley, India
Once you experience the vast scale of the Himalayas, you can readily understand why the environment induces existential concerns and spiritual development. There’s nothing like realizing our small duration as human beings in the context of gigantic geological time and space, and beyond this, the grand cosmos to put human desires and expectations into a completely different focus.
A large Tibetan Buddhist stupa is dwarfed by the magnificent scale of the Himalayan mountains
Here is our jeep stuck on rocks while attempting to ford the rapidly flowing waterfall that flooded the road in the afternoon. We had patiently waited while the vehicle before us was stuck and finally managed to get out. In that 45 minutes or so, unfortunately, the water flow started increasing as the hot afternoon sun melted more glaciers! We got out eventually though with the help of others waiting to pass, including military men and a monk who moved earth and rubble, pushed and rocked the car, as our driver revved forward.
Our jeep stuck on rocks while attempting to ford the rapidly flowing waterfall that floods the road in the afternoon in Spiti Valley.The said rapidly flowing waterfall which created a river across the road, Spiti Valley, India
In contrast, as you approach and enter Lahaul Valley, high waterfalls are plenty but do not flood the roads. Lahaul is also a welcoming green landscape with grass, shrubbery, trees, and evergreens. The region is also well known for its delicious potatoes, as well as crops of barley, peas, cabbage, apple and other fruit orchards. Even here in high altitude, it is a heartland for growing food to be transported throughout India.
One sees many high waterfalls throughout the more verdant Lahaul Valley
With arrival in Keylong, Lahaul, in late afternoon we spent the rest of the day trying to get some logistics done. For my part, it was to get (yet another) SIM card that will get a cell signal here in the high Himalayas, and hopefully maintain a signal when I later travel to Ladakh further north. After the last week in Kaza, Spiti, without any cell phone coverage by my existing SIM card to communicate with family or arrange meetings or call for travel, etc., I decided to get another with a different carrier. Here in India, there is no single carrier that can provide national coverage, so one gets used to swapping out SIM cards and switching providers as the need arises when you travel from area to area. I have three SIMs now. The last one took so long to do—don’t ask the maddening details about how it took well over two hours to buy the SIM in one place and take it to another place to cut down. Around here you get used to relatively simple things taking an inordinate amount of time to accomplish, in this case, out of lack of coordination and know-how on merchants’ part. I’ve learned to smile a lot, shake my head, and say to myself, “It’s India…” Trust me, even Indians say this!
I never got to treat my very dry leather shoes as I had promised myself. They look like they’re going to crack from the dust-pounding they get in this high desert climate and unpaved roads. Nor did I get to download from the internet café the software plug-in I desperately need to manage my photographs. I couldn’t do it in Spiti because my download was too big for the internet café’s monthly ration of data permitted. Who knew an internet cafe would be rationed for data?! But, ok, lack of resources…I shook my head and smiled, it’s India.
But what India lacks, it definitely makes up for in its sublime experiences!
View of Keylong nestled in the Bhagha River Valley, Lahaul
Which brings me to Lahaul, also known by Buddhists as Garsha Khandroling, a region with a deep history of highly realized yogis. These are the practitioners who spend many years or decades in seclusion meditating in caves. You may have heard about adepts who can demonstrate astounding practices of mind over matter, such as levitate or dry wet sheets in the snow with heat generated from their bodies, confounding the scientists who studied this phenomena. Or you may have heard of Jetsunma Tenzin Palmo, the American Tibetan Buddhist nun and her Cave in the Snow. In any case, more on Garsha in the next post…
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