Sunday, July 23, 2006

China | Xinjiang Province | Khotan | Silk Factory

From Urumqi I winged southward across the Taklamakan Desert to Khotan, on the southern rim of the huge Tarim Basin. The Chinese Buddhist pilgrim and inveterate gadabout Xuanzang visited Khotan in 644 A.D. during his 15-or-so-year sojourn from China to India and back and left the following account of what was then the kingdom of Khotan:
This country is about 4000 li in circuit; the greater part is nothing but sand and gravel; the arable portion is very contracted. What land there is, is suitable for regular cultivation, and produces an abundance of fruits. The manufactures are carpets, haircloth of the highest quality, and fine-woven silken fabrics. Moreover, it produces white and green jade. The climate is soft and agreeable, but there are tornadoes which bring with them clouds of flying gravel. They [the residents of the country] have a knowledge of politeness and justice. The men are naturally quiet and respectful. They love to study literature and the arts, in whch they make considerable advance. The people live in easy circumstances, and are contented with their lot.
To this day the products of Khotan have not changed much. Silk, carpets, and jade remain the city’s chief attractions. First I checked out the Silk Factory.
Silk worm cocoons.
Now about 40% of the raw silk cocoons are imported from Pakistan. Each cocoon, when unwound, contains about a one-kilometer-long length of silk filament.
Closer view of the silk cocoons.
The cocoons are heated over fires to kill the worm within, and then boiled to loosen the filaments. Then a mass of filaments are gathered together and twisted into one silk thread.
The silk thread runs from through the gadget in the middle to the foot-trundle powered spindle run by the woman on the left.
Spindle of pure silk thread
Pure silk thread
The main product of this factory is so-called atalas silk. The silk is tie-dyed using either chemical dyes or natural dyes made from local plants and minerals and then woven into four-meter-long lengths which can be used to make dresses, etc. The loom above is using chemically dyed thread.
Naturally dyed atalas silk
Silk loom run by resident gray-beard
Huge skeins of dyed silk in the factory showroom. The naturally dyed silk is much more expensive than the chemically dyed version. One four-meter-length of chemically dyed atalas silk costs about 250 yuan ($30), while the naturally dyed version cost about 600 yuan ($72). These are the prices at the factory. Even the stores in Khotan itself charge much more, and in Urumqi the price is typically doubled, although of course hard bargaining can knock the price down considerably.

Friday, July 21, 2006

China | Xinjiang Province | Urumqi

As our plane approached Urumqi, capital of Xinjiang Province, I keep gaping out the window in hopes of seeing glacier-sheathed 17,946-foot Bogdo Ula Peak, part of the Tian Shan Mountains, which provides a dramatic backdrop to the desert-like environs of the city itself. Today I was disappointed; clouds obscured the entire southern skyline. It was 91ºF in Urumqi, with a scorching wind blowing off the tarmac. I took a taxi downtown and was soon ensconced in the brand-spanking-new Taipai Hotel, located on the site of the old Hong Shan Hotel near Hong Shan, the hill which loams above the downtown part of town.
Hong Shan, near the old Hong Shan Hotel
The old Hong Shan, where I had stayed numerous times, was a classic budget travelers’ haunt. On any given night there were probably travelers from fifteen or twenty different countries here, most lugging backpacks, and sitting in the hotel’s breakfast room once could hear reports from the all the great Silk Road cities: Kashgar, Bishkek, Bukhara, Samarkand, Peshawar, and back then even places like Balkh and Bamian in Afghanistan. It was here that I first heard the expression that there are only two paths in Life: the Silk Road and the Milky Way; very roughly speaking, this means the exoteric path and esoteric path. And there was always a few huddled conversations among people trying to figure out how to sneak into Tibet via the then-closed Kashgar-Yecheng-Ali-Kailash route over the Kun Lun Mountains. The steps leading to the hotel lobby were always jammed with young women working for tourist companies who touted various excursions around Xinjiang and arranged for bus and train tickets, many of them students using this summer job as an opportunity to polish their English.

The long-gone-and-sorely-lamented Hong Shan has turned to dust from whence it came, replaced by the Taipei Hotel, actually a three-star businessmen’s hotel but with still fairly reasonable rates since it has just recently opened and does not seem to have a lot of business. The hallways are hushed and lit by discreet indirect track lighting; some vague New Age-ish Silk Road music plays in the background twenty-four hours a day. The rooms have enormous beds with acres of snowy white sheets and free high speed internet via Ethernet. One odd feature is a long narrow window opening from the room itself into the bathroom. This is certainly convenient if you want to watch someone taking a shower, but the toilet is also in clear view, which must appeal only to people with very specialized tastes. There is no curtain on this window and no apparent way to block the view. And finally there’s even a restaurant serving “American” food. For background music they play a tape of American classics, including Patsy Cline’s “Stand By Your Man.” I didn’t have to nerve to try the American food; I stuck with the Chinese buffet.
Street performer near the Taipei Hotel. This guy is standing on the edges of razor-sharp meat cleavers.
As soon as I had fired off a few emails and checked the news for any signs of the imminent arrival of the Apocalypse I caught bus #7 over to the Xinjiang Regional Museum. I had been in the old museum building six years ago, but the last time I was in Urumqi the old building had been torn down and new one not yet completed. Now it turns out that the new building opened the previous October. The half of the first floor was devoted to dioramas and exhibits of all the Xinjiang’s numerous ethnic groups: Uighurs, Mongols, Khazaks, Kyrgyz, Tazhiks, Manchus, Russians, etc. The other half covers Xinjiang from the Paleolithic up to the present-day. There are some excellent manuscripts in both Sogdian, on which the old Uighur vertical script was based, and manuscripts in Uighur itself dated for the twelfth and thirteen centuries. It was of course the Uighur script on which the Mongolian vertical script was based, adopted by Chingis Khan after the capture of the Uighur scribe Tatatunga in the very early thirteenth century, after the defeat of the Naiman.

Must folks hurry through the downstairs displays, however. The museum’s star attractions are upstairs in the Mummy Room. Here the famous Tarim Mummies, three and four thousand year old bodies uncannily well-preserved in the arid conditions of the Taklamakan Desert where they were found. As always, there is a passel of local teenagers in this room, mostly girls, apparently attracted by the ghoulishness factor. The room is like a scene straight out of the movie “The Mummy Returns.” There are a number of mummies from different places in the Taklamakan but three stand: the so-called Cherchen Man, the Loulan Beauty and the Cherchen Baby.

The 3000 year old Cherchen Man, found near Cherchen on the southern rim of the Tarim Basin, is a stunner. He is six feet six inches tall and has blondish-gray hair, a goatee, and decidedly European features. The last time I was here, six or seven years ago, I caused quite a commotion when I was viewing this mummy. At the time I had shoulder-length blonde hair, a hipsterish goatee (yes, I was once hipsterish), with the same thin build as the Cherchen Man, only two inches taller, and the same European (in my case Euro-American) features. There was a large Japanese tour group viewing the mummy. They stared at it, then at me, then started whispering among themselves. Soon the whole group was staring at me wide-eyed. Some even took out cameras and took my photo, although photography is strictly prohibited in this room. It was as if a descendant of the Cherchen Man had suddenly materialized in the Museum; indeed, the Mummy Had Returned.

The mummies are fully-clothed and what immediately strikes the observer is the design and quality of the several thousand-of-years-old material. There are tartans which could easily pass for modern productions. The Cherchen Man is dressed in a robe of finely woven wool exactly the same burgundy color which Mongolian monks wear today. For a detailed account of the fabrics worn by the mummies and much else about them see:
For even more on the mummies see:
So what the hell where these tall, lanky blonde-and-red haired, tartan-wearing proto-Europeans doing in the Tarim Basin three or four thousand years ago? Needless to say, this question has Sparked A Lot Of Controversy.

Thursday, July 20, 2006

China | Gansu Province | Lanzhou

From Beijing I winged westward to Xinjiang Province to continue my search for traces of the legendary kingdom of Shambhala.

I planned to visit both Khotan, on the southern rim of the Tarim Basin, and Turpan, on the northern rim of the Basin. First, however, I stopped over in Lanzhou, in Gansu Province, to pay my respects to the peripatetic 7th century Chinese pilgrim Xuanzang (603-664) who had stopped briefly in Lanzhou while on his way to India, an epic 15 year trip during which he visited both Khotan and Turpan. See More Photos of Lanzhou.
Lanzhou, on the Yellow River
Xuanzang (right), with his faithful guide and servant Sandy (left). Although Xuanzang only stayed in Lanzhou one night in 629 A.D. before crossing the Yellow River and heading west the city has immortalized his visit with this statue. Xuanzang’s epic journey served as the inspiration for the immense novel Journey to the West, one of the classics of Chinese literature.

Tuesday, July 18, 2006

China | Beijing | Yellow Temple

As I mention in my Guidebook, Zanabazar, the First Bogd Gegeen, died, perhaps of illness and perhaps assassinated—at the Yellow Temple in Beijing in 1723. I have never seen the Yellow Temple (Shar Süm) mentioned in any guidebook to Beijing and was under the impression that it no longer existed. Through a stroke of luck, however, I was able to find it. The temple complex is located, logically enough, on Huangsi Daije (Chinese for Yellow Temple Street) in the Andingmen district north of the Forbidden City.

The Yellow Temple Complex was originally built in 1651 as a residence for the 5th Dalai Lama during his visit to the Qing Emperor in Beijing.

The outside of the complex has been impeccably restored and is immaculately maintained; in fact, suspiciously so, given the condition of most temples in Beijing. It turns out that the temple is within the grounds of a military complex and all public access to the interior of the compound and the temple itself is strictly probihited.

Sunday, June 25, 2006

Mongolia | Tov Aimag | Aryaval Temple #2

Venerable Dude Konchog Norbu has already posted on Our Recent Trip to Aryaval Temple near Terelj. I’ll just add a few photos here.
Saraa and Konchog: It’s a Gravitas Smackdown!
Saraa doing the Khora around Aryaval Temple
Saraa offering a khadag at the Buddha Rock
Also along on the trip was Vesna Wallace, an authority on the Kalachakra. Read her books:



Wednesday, June 21, 2006

Mongolia | Dambijantsan

Amarbayasgalant Monastery, located 137 miles northwest of Ulaan Baatar, the capital of Mongolia, was built by order of the Qing Emperor Kangxi (r.1661-1722) to house the remains of Zanabazar (1635-1723), the first Bogd Gegeen of Mongolia.
Amarbayasgalant Monastery
Completed in 1736, during the reign of Kangxi’s grandson Qianlong, Amarbayasgalant became one of the main pilgrimage destinations in Mongolia and by the end of the nineteenth century was home to over 2000 monks. Like most monasteries in Mongolia Amarbayasgalant was heavily damaged during the communist anti-religion campaigns of the late 1930s, but the outer wall of the complex and the shells of most of the temples remained intact, and starting in 1990 an extensive restoration project was initiated by Tibetan lama Lobsang Tenzin Gyatso Pal Sangpo. The monastery was officially reopened in 1993, and in 1996 the complex was nominated by UNESCO as a World Heritage Site. Currently there are about sixty novices and ordained monks in residence. The monastery also hosts a fair amount of pilgrims and sightseers from other parts of Mongolia and has became a standard stop for tourist groups headed farther west to the popular destination of Lake Khövsgol. Still, after the pilgrims, sightseers and tourists have left for the day and monks have finished their evening services the monastery is often completely deserted, the silent broken only by the cooing of pigeons and the soughing of the wind through the empty courtyards.

Amarbayasgalant was a much busier place when the Russian ethnologist A. M. Pozdneev visited here in 1892. Pozdneev , the son of an archpriest in the Russian city of Orel, had studied at the School of Oriental Languages at the University of St. Petersburg and in 1876 had embarked to Mongolia with the famous Russian explorer G. N. Potanin on a three-year expedition sponsored by the Imperial Russian Geographic Society. After returning to Russia he continued to hone his fluency in Chinese, Manchu, and Mongolian and was eventually appointed as a professor at the University of St. Petersburg. In 1892 the Russian Foreign Ministry commissioned him to make what turned out to be a thirteen-month expedition in what is now the country of Mongolia and the Chinese province of Inner Mongolia. On May 27, 1892, accompanied by his wife, a scholarly assistant, and various factotums, he crossed the Mongolian border at the trading post of Khyakhta, and on June 2 he arrived at Amarbayasgalant Monastery.

An indefatigable researcher, he immediately began interviewing people and perusing written documents. He first meet with the two head lamas of the monastery. He found them “very learned about Buddhism,” but “ignorant, not only of the history of their own country, but even of their own monastery.” Interviewing two elderly monks, Pozdneev asked them how many temples were located within the original imperial wall. The monks had no idea, even though they had lived at the monastery for over forty years. “Just think how many years we have lived here but yet do not know; I guess we don’t have to!” one of the monks ingenuously explained.

The next evening Pozdneev was visited in his quarters by the secretary of the monastery administration, a man named Yondon, who turned out to be “an elegant or rather cultivated, or at least experienced lama,” in Pozdneev’s words, who had earlier served in the administration of a monastery in Urga (Ulaan Baatar) and who had been at Amarbayasgalant for the last seven years. The conversation soon turned to politics:
Yondon bicheechi [bicheech = writer or scribe) asked me mysterously whether I had heard anything concerning Dambi Jantsan and in this connection explained to me that a certain famous lama by this name, who was about thirty or forty years old, had passed through Mongolia in the autumn of last year. He had entered Mongolia at the Dzindzik guard post, had passed through Uliyasutai, then had gone by the post road to Urga, and then again by post road to Kyakhta. He had told the Mongols that he was the grandson of Amursana. The latter had supposedly had a son, Temüsanu by name, and he was the parent of the aforementioned Dambi Jantsan, who later let it be known everywhere that he was going to free the Mongols from the rule of China and that he would soon return from the north with troops for this purpose. The bicheechi earnestly begged me not to conceal anything from him but to tell him even in confidence where or not I had seen any such troops on the march or at least where or not I had heard that they were getting ready for a campaign. I answered the bicheechi that I had heard nothing of the sort. Indeed, considering the circumstances chronologically, I doubted that this as really the grandson of Amursana, as it would have been difficult to imagine that that Amursana, who died in 1755, would have a thirty-year-old grandson.
Statue of Amursana in Khovd City, Khovd Aimag
Yondon bicheechi listened to me attentively but with a shade of melancholy and a sort of doubt, and from a further chat it became quite clear to me that he and all other Mongols believe implicitedly to this day in the real existence of this son of Amursana and in the veracity of all that he said, and, as an irrefutable argument to the truth of both of these things, they point out that this lama possessed a cap to which a golden ochir was affixed instead of a button.

I, of course, could not throw doubt on such an argument, and for at least an hour I listened to stories of how, during Dambi Jantsan's journey over the post road, the people, with secret fear and hope, had greeted him everywhere, paid him the most heartfelt obeisance, and brought him rich offerings. Others told me that Dambi Jantsan himself had scattered gold among the poorer Mongols, and there was no end of entirely legendary tales. From certain details of this story I guessed that the Mongol was talking about a certain charlatan, a Russian Kalmyk from the Little Dörbet ulus of the Astrakhan gouvernment, who, upon his arrival in Urga had been arrested by the Urga consulate and after interrrogation had been sent under guard back across the Russian border. The latter circumstance, while it had been been known to the people, had at the time considerably aided in quelling the natural alarm of the local Chinese and Mongol authorities.
One of the few known photos of Dambijantsan, the False Lama. Dambijantsan first claimed to the grandson of Amursana, and later his reincarnation.
This was probably the first written account of Dambijantsan, also known variously as the False Lama, Ja Lama, Toushegun Lama, Avenger Lama, Dambija. etc, who for the next thirty years was to play an enigmatic role on the stage of Mongolian history before he was finally assassinated by the Bolsheviks. Later many would write about Dambijantsan, including the famous Polish Adventurer Ferdinand Ossendowski, who claimed to have met him, Mystic Artist Nicholas Roerich and his Tibetologist-translator son George, Swedish explorer Sven “The Desert Wanderer” Hedin, Danish author Henning Haslund, and many more, but none really answered the questions of who Dambijantsan actually was, where he came from, what he was trying to accomplish, and what changed him from a freedom fighter dedicated to the cause of Mongolian liberty and independence to bandit, warlord, sadistic torturer and psychopathic murderer. To be continued . . .

Monday, June 19, 2006

Mongolia | Ulaan Baatar | Bogd Khan Uul

For the last several years it has been my custom to visit the summit of Bogd Khan Uul, the huge massif just to the south of Ulaan Baatar, on the day of the Summer Solstice. The Summer Solstice occurs this year at exactly 9:27 pm on June 21. This year I decided to move up my annual pilgrimage to the mountain to a Sunday, June 18, so that my friend Saraa, who had a day off work, could go along. From Ulaan Baatar we drove to Mandshir Monastery, on the south side of the mountain, and took the 4.5 kilometer-long trail to the summit. From Mandshir the altitude gain to the summit is 1727 feet; from Ulaan Baatar 2940 feet.
Calligrapher, mountain climber, and wireless internet moghul Saraa leading the way to Bogd Khan Uul.
Saraa resting on the way to Bogd Khaan Uul
Bogd Khan Uul is of course one of the Four Sacred Mountains which surround Ulaan Baatar, and one the three mountains in Mongolia official declared sacred by State Decree, the other two being Burkhan Khaldun in Khentii Aimag and Otgon Tenger in Zavkhan Aimag.
On the ridgeline of Bogd Khan Uul with the summit in the distance
The summit of Bogd Khan Uul: the white monument was just placed here in 2004.
Ovoo at Bogd Khan Uul
Ovoo on the summit
Saraa burnishing her already luminous chakras at the summit ovoo

Tuesday, May 30, 2006

Mongolia |Töv Aimag | Aryaval Temple

Wandered out to Aryaval Temple near Terelj, north of Ulaan Baatar. The temple has been under construction for several years now and should be completed this summer.

Aryaval Temple, center
Bridge leading to Aryaval Temple. The sign says, “"The Bridge to Deliver [you] Beyond Wisdom,” according to Luke Distelhorst.
Bridge with Aryaval Temple beyond
The temple while under constructionThe Kalachakra Temple, to the right of the main temple
When completed this temple will contain a thangka of Shambhala, a Kalachakra mandala, and other items connected with the Kalachakra.
In the first floor of the temple is the stunning “Gallery of Buddhist Philosophy,” with 220 original paintings by artist Bayantsagaan illustrating various points of Buddhist beliefs and philosophy.
Four of the paintingsOne of the paintings

Artist Bayantsagaan, right, explicating a fine point of Buddhist philosophy to the ever-rapt Narangua
A newly carved Buddha on the hillside above the temple
Newly constructed meditation hut in the cliffs above the temple, just visible in the center of the photo.

Sunday, May 28, 2006

Mongolia | Ulaan Baatar | Zanabazar Street | Choijin Lama Museum

Strolled up to Lamrim Khiid on Zanabazar Street near Gandan Monastery.
New Stupa at Lamrim Khiid
Zanabazar Street, the wide two-lane boulevard which runs from the Big Ring Road up to the entrance of Gandan Monastery, has just been upgraded. Now there is a new tile-paved walkway down the middle between the two lanes. This medial strip has also just been planted with trees. This will make quite an impressive approach to Gandan Monastery when the trees are full grown—it’s impressive enough now.
New trees and walkway in the Zanabazar Street Medial Strip
Then I walked downtown to Choijin Lama Museum, where yet another refurbishing project is underway. Here a garden is being built in front of the museum complete with paved walkways, flowers beds, fountains, and benches for the weary of body and spirit.
New walkways, trees, flower beds, benches, et. al.
The new fountain in front of the Choijin Lama Museum
One of Ulaan Baatar’s ubiquitous street artists plying his wares in the new garden.

Although the tourist season has hardly just began there were three large groups of German tourists there, each group with twenty-to-twenty-five people. I popped in for a quick look around and discovered that the museum has been rearranged yet again and most of the statues are no longer where I described them in my Guide to Locales Connected with the Life of Zanabazar. Zanabazar’s Sitasamvara, for example, is back in the Yidam Temple at the back of the complex. In the Amagalan Temple I discovered that Zanabazar’s Ratnasambhava was missing. The woman in charge soon told me that it had been loaned to a museum in Bonn, Germany. It’s a bit ironic that over sixty German tourists are here see the artwork and one the best pieces is actually back in Germany.
Zanabazar’s Sitasamvara
See More of the Choijin Lama Museum.

Friday, May 26, 2006

Mongolia | Bayankhongor Aimag | Zanabazar’s Ovoo

One place connected with the Life of Zanabazar that I did not mention in my Guides to Zanabazar is Zaluu Uul in Shinjinst sum of southern Bayankhongor Aimag. Zaluu Uul, just south of the town of Shinjinst, is worshipped by the local people, who periodically come to the mountain to make offerings of airag, arkhi, and other dairy products.
Zaluu Uul
Zanabazar’s Ovoo
According to informants from Shinjinst, Zanabazar came here to Zaluu Uul at the request of local people who were experiencing a severe drought. The date of his trip here is uncertain. He reportedly built this ovoo while at Zaluu Uul and performed various ceremonies intended to alleviate the drought. Zaluu Uul is at the western edge of what in the seventeenth century was Khalkh, or Eastern Mongolia. This is the farthest west I have been able to trace Zanabazar’s peregrinations.
Young scholars from the grade school in the sum center of Shinjinst