Vatican without Pope
India | Anno 2014
Tuesday 8 April | Darjeeling – Pelling – Pemayangtse Monastery
Wednesday 9 April | Sanga Choeling Monastery – Khecheoparli Lake – Rabdentse
Thursday 10 April | Pelling – Rumtek Monastery – Gangtok
Friday 11 April | Gangtok – Kalimpong
Tuesday 8 April | Darjeeling – Pelling – Pemayangtse Monastery
Mists still shroud the valleys as we leave Darjeeling behind. For about ten kilometres, we follow the ridge southward towards Ghoom, at 2,250 meters the highest point we will cross today. Then comes a descent that seems endless. The narrow State Highway 12 winds down the mountainside through a lush green landscape. Along the way, tankers replenish their water supplies from a fast-flowing mountain stream.
Between the treetops, fragments of mist creep up the slope, carried by the rising thermals. Gradually, we find ourselves enveloped in fog, only able to see the brake lights of the vehicles ahead of us. People on the streets suddenly appear like dark shadows emerging unexpectedly from the mist.
Lamahatta – Darchors (prayer flags) |
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Near Lamahatta, a long row of pale prayer flags at the edge of the misty forest of Tukdah catches our attention. These aren’t the colourful lungta prayer flags, but darchors – wide banners fastened by their long sides to vertical poles. Their purpose is to honour the memory of the deceased. In principle, there should be 108 of them, but this tradition is sometimes economised, as thriftiness can prevail over devotion.
‘Lover’s Nest’ – The Rangeet flows into the Teesta
The sun asserts itself, and gradually the mists begin to disappear, revealing the tea plantations of Peshok. Amidst a forest of tall deciduous trees, Lovers Nest emerges – a beautiful vantage point situated directly above the confluence of the Rangeet and the mighty Teesta River, the main river of Sikkim, which originates on the slopes of the Himalayas. Across the Rangeet, Sikkim awaits us peacefully. However, this serene image is deceptive, as the border region with China is highly sensitive.
In times past, three small kingdoms neatly lined the southern slopes of the Himalayas – Nepal, Sikkim, and Bhutan. To the British in the 19th century, these were ripe fruits waiting to be picked, especially Sikkim, which caught their eye. Its strategic location along the lucrative Silk Road, which crossed the kingdom's valleys from north to south, made it particularly desirable.
Tiny Sikkim became a sensitive piece of land between Hindu Nepal and Buddhist Bhutan, right at the border with China
It didn’t take long before the British succeeded in prying Darjeeling and adjacent lands from Sikkim. Nearly a century and a half later, the rest of the kingdom also fell into India’s lap – much to China’s displeasure. In Beijing, history is read differently. Historically, they argue, Sikkim has always been part of Tibet, and since Tibet is now – albeit grudgingly – a part of China, Sikkim should be as well.
Sikkim was rattled when China occupied Tibet in 1959, and in 1974, Indira Gandhi decisively ended the uncertainty by sending 5,000 Indian troops into the then-independent kingdom. A 1975 referendum sealed the deal, officially making Sikkim the 22nd state of India. Thus, tiny Sikkim became a sensitive piece of land between Hindu Nepal and Buddhist Bhutan, right at the border with China.
Tensions between India and China simmer elsewhere too. Just three weeks ago, on 16 March, Chinese soldiers unsuccessfully attempted to breach the Indus Valley in Ladakh, as our guide Kabir points out. His overblown commentary on what was likely a minor border incident is emblematic of the strained relations between these two dominant Asian powers.
Sikkim is a minuscule state – its 7,096 square kilometres make it the second-smallest in India, slightly smaller than Puerto Rico. Of its 632,000 inhabitants, the majority are Nepali, with 60% Hindu and 28% Buddhist.
The Indian government, keen to avoid unrest in this region, has heavily invested in infrastructure – roads, electricity, water supply, agriculture, and industrial development. There are no taxes, making Sikkim a gigantic tax-free shopping hub, where alcohol and cigarette sales thrive.
Ownership of land in Sikkim remains restricted – anyone who didn’t live in the state before 1975 cannot purchase property. Non-indigenous investors, such as those wanting to run a hotel, must lease the property from locals. Tourists, meanwhile, need a permit to visit Sikkim, and even then, their travel is often limited to the southern part of the state.
Melli – Bridge over the Teesta to Sikkim |
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After a steep descent filled with hairpin turns and even an impressive 540° corkscrew bend, we finally reach the banks of the Teesta River. There are no bridges over the Rangeet River, and the only way to access Sikkim is via the bridge over the Teesta at Melli – a handy way to keep border traffic under strict control. Kabir immediately heads into the border office to take care of the necessary formalities, while we browse the duty-free alcohol shop.
Dry dust is certainly preferable to rain, which would turn the roads into mudslides
The weather is sunny and warm as we continue our journey. Our driver, Sanghi, turns on the air conditioning for the first time. A dusty, unpaved road leads us westward along the Rangeet River. Trucks rumble past, kicking up thick clouds of dust – at times, visibility is even worse than it was this morning in the mist. There seems to be little evidence of the major investments in road construction we heard about. But we count ourselves lucky – dry dust is certainly preferable to rain, which would turn the roads into mudslides.
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In Jorethang, we settle on the first floor of the Rangeet Valley hotel and eat the contents of our lunchboxes. Afterwards, we continue directly north, still following the Rangeet River. Here and there, landslides have severely damaged the road. The asphalt has disappeared in places, the road has subsided, and it has narrowed into a bumpy track. At times, it feels as if the ground could start shifting again at any moment. The fact that it's not raining in these conditions is a real blessing.
In Legship we begin the ascent towards Geyzing. The road now climbs steeply above the valley. The numerous rice terraces on the slopes lie barren. Without irrigation systems, it's a matter of waiting for the monsoon rains.
Pemayangtse Monastery |
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Shortly after 4 pm, we arrive at the foot of the Pemayangtse Monastery, situated at an elevation of about 2,060 meters. Built in 1705 in honour of Padmasambhava, it is one of the oldest and most important monasteries in Sikkim. The monks belong to the Nyingma order, or the Red Hats, an order that originated in the 8th century – over six centuries before the Gelug order, or the Yellow Hats, to which the Dalai Lama belongs.
According to Kabir, each family with three sons is expected to send one son – usually the eldest – to the monastery. A family with one son only needs to send him until he turns 13. However, even after that, he must regularly return to the monastery.
The rhythmic sound of chanting monks is coming towards us
As we climb on foot toward the monastery, we hear thunder rumbling over the mountains in the distance. We also hear the rhythmic sound of chanting monks coming towards us. Our hopes for colourful scenes from life in a Buddhist monastery swell, but they are quickly dashed. Since 31 March, the monastery has been hosting a very holy man, and we will certainly feel the impact of this. For nine days, from 1 to 9 April – tomorrow, in fact – the monks will be praying day in and day out. Tourists are hardly tolerated in the monastery buildings during this time. For the time being, we are not welcome in the prayer room on the ground floor and in the rooms on the first floor.
Pemayangtse Monastery – Entrance to the prayer hall
Fortunately, the monastery's pièce de résistance, the Zangdok Palri, is located on the easily accessible second floor. This painted wooden structure with seven tiers represents the heavenly abode of Guru Rinpoche, the Precious Master. According to legend, this holy man was born from a lotus flower – hence his name Padmasambhava, or the Lotus-Born. He single-handedly gave a significant boost to the introduction of Buddhism in both Tibet and Bhutan.
The central part of the Zangdok Palri is made from a single piece of wood. Each of the seven levels is meticulously crafted with various figures and objects. Almost every being from the Buddhist pantheon seems to be represented – you could spend hours marvelling at it. A certain Dungzin Rinpoche is said to have worked on it for over five years, 45 years ago. Fortunately, the earthquake of 18 September 2011, which also caused significant damage in Pemayangtse, left the Zangdok Palri largely unscathed.
Yet this masterpiece is languishing in a poorly lit, dusty glass cabinet
Other monasteries have tried to replicate this jewel, Kabir boasts, but no one has been able to match its beauty. It's a shame that this masterpiece – though made according to ancient Buddhist tradition – is left to deteriorate in a poorly lit, dusty glass case.
The top three of the seven spheres refer to the three kaya of the enlightened Buddha, namely Dharmakaya, Sambhogakaya, and Nirmankaya – respectively, the mind, speech, and body of the Buddha. The realisation of these three kaya is the ultimate goal of the righteous Buddhist. On the fourth level, we find the heavenly abode of Padmasambhava himself, while the fifth level depicts the realm of the gods. At the very bottom, two levels form the base of this heavenly hill, surrounded by the seven continents and the seven oceans.
Monks reciting the mantras |
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In the prayer hall, the monks are still reciting their mantras. Female monks and ordinary citizens are also allowed to participate, but not inside the prayer hall – only outside, under a large tent.
Women praying in the open air
We are not allowed to take photos or talk in the prayer hall, but it seems we can quietly move among the monks. There are an estimated 350 of them, and the sound of their deep male voices chanting their mantras fills the air. They do this for nine days straight, day in and day out, only interrupted for eating and sleeping.
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At the front, the head monk leads the prayer. Next to him, centrally located in front of the altar, sits an ancient man, motionless – likely the holy figure that everything revolves around.
Monks with monastery superior and distinguished guest in the prayer hall
Just before five, we leave the monastery behind. In the meantime, it has started to rain and thunder, and even a brief hailstorm has swept across the land. Barely a minute later, we are dropped off at The Elgin Mount Pandim. The hotel is situated on the same hilltop as the monastery.
As in Darjeeling, the hotel is a piece of historical heritage, originally owned by the royal family of Sikkim. From here, they could enjoy the magnificent view of the snow-capped peaks of the Singalila Ridge.
The entire evening, the rain and thunder continue. Tomorrow morning, we will surely be able to see the peaks, Kabir assures us. Nice try, Kabir, but after the debacle at Tiger Hill in Darjeeling, we won’t fall for that again.
Wednesday 9 April | Sanga Choeling Monastery – Khecheoparli Lake – Rabdentse
At five o’clock, the birds wake us with their chirping. Fortunately, high above the fog, the sun casts a satin glow on several peaks of the Singalila Ridge. We quickly spring out of bed. A glance at the map reveals that we are looking at the Southern and Northern Kabru, standing at heights of 7,317 meters and 7,338 meters, respectively. Kanchenjunga must also be lurking somewhere in the background, but for now, he’s playing hide-and-seek in the hazy sky.
Singalila Ridge – Southern and Northern Kabru |
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Pelling |
The dark green foliage at our feet is teeming with birds. In the distance, Pelling basks on a ridge. Just a few years ago, this town had barely 6,000 inhabitants, but now there are 60 to 70 hotels. Indians from the sunny south come here to spend their summer vacations, enjoying the view of the snowy peaks.
Pemayangtse Monastery – Entrance to the prayer hall
The serene morning atmosphere irresistibly draws us to the monastery before breakfast. A short climb brings us to the top. From a large incense burner, curling plumes of smoke rise into the air. The facade of the dukhang, or prayer hall, basks in the warm glow of the morning sun. Only now do we notice that the monastery is oriented towards the east.
Inside, the monks are already hard at work. The low sun gently caresses their shaved heads through the open door with its golden rays. The holy man is awake and present as well. Outside, women dutifully contribute from beneath the tent.
There are moments of hand clapping, and dungchens and rolmos are occasionally played
In complete silence, we settle into a corner at the back among the monks in their red robes. There is more variety in the mantras than last night. There are moments of hand clapping, and dungchens and rolmos – long, telescopic trumpets and cymbals – are occasionally played.
Incense burner |
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Monks playing the dungchens |
Shortly after eight, we set out with the jeeps and descend towards Pelling. Soon enough, we jolt over rocks and potholes until the vehicles can go no further on the unpaved road. From there, we continue on foot. It’s sunny and warm. Kabir points out some hip-high plants with elongated leaves on bare brown stems. This is cardamom. At ground level, we can just see the flowers from which the precious seeds will soon emerge. Per gram, cardamom is the most expensive spice in the world, after saffron and vanilla.
On the way to Sanga Choeling Monastery (top left) |
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Carrying bundles of branches |
The climb is steep, but it’s worth it. After fifteen minutes of panting, we let our eyes rest on the Sanga Choeling Monastery. Here, the Nyingma order calls the shots. The monastery dates back to 1697, making it the oldest monastery in Sikkim, according to Kabir. Not everyone agrees with this, as the many restorations have left it with few authentic elements. The architect is the same as that of Pemayangtse – one Lhatsun Chempo.
Sanga Choeling Monastery
On a high platform next to the monastery, seven stupas stand almost at the edge of the precipice. Their square shape reveals the Tibetan influence.
Sanga Choelingklooster – Seven stupas
Inside, the prayer hall is marred by stark white walls. Once, beautiful frescoes adorned this space, but the earthquake of 2011 did not spare this monastery either.
Behind dusty glass, three large statues are concealed. On the left sits Sakyamuni, the historical Buddha, and on the right is Guru Rinpoche. In the centre is Vajra Sattva, the Buddha of the past. His presence is meant to inspire reflection on eternity, according to Kabir. He holds a ritual object in each hand: a bell or ghanta in the left hand, and a stylized lightning bolt or vajra in the right – representing the feminine and masculine elements, respectively. The vajra, resembling a diamond, symbolises hardness and can easily cut away the evil from the good. This is what a Buddhist is meant to do. The Tibetan variant of Buddhism, known as Vajrayana or the Diamond Vehicle, derives its name from this concept.
The Tibetan variant of Buddhism, known as Vajrayana or the Diamond Vehicle, derives its name from this concept
Lungtas (prayer pennants) |
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Darchors (prayer pennants) |
Young monks studying
Picturesquely nestled among terraced fields on a gentle slope, the houses of Darap showcase some traditional wooden styles. We are dropped off above the village and stroll down through the green fields. Cardamom has already been planted, and rice will follow in a few months, just before the monsoon sweeps over the fields.
Darap – Terraces
Cardamom |
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Cardamom field |
Down in the valley, on the banks of the Rimbi River near the village of Rimbi, the Rimbi Waterfall captures our attention. We cross the river and begin a long climb. The road has taken a beating from the elements; the higher we climb, the worse it gets.
By half-past eleven, we reach the path that will lead us to Khecheoparli Lake. A flat walk of just 10 minutes through tropical forest brings us to the lakeshore, at an altitude of about 1,800 meters above sea level. The lake is constantly fed by a spring, with a small river carrying the water away.
Rock image of Dharmachakra (Wheel of the Law) |
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It’s quite busy here. Even some of our drivers can be seen at the water's edge. Both Hindus and Buddhists revere this sacred place. Buddhists believe that the lake is shaped like the footprint of the goddess Tara – not far-fetched at all if you take a look at the map.
Khecheoparli Lake
Hundreds of prayer flags flutter along the shore. A covered wooden bridge carries pilgrims over the marshy bank to the water's edge. On either side, prayer wheels are mounted on the railing. Each time you turn one of these wheels, prayers are sent up to the heavens.
Prayer wheels on the railing of the wooden bridge |
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There is a constant flow of people on the wooden bridge. Shoes must be removed. At the end, it's a bit crowded, with pilgrims gazing into the water. Performing rituals or making offerings doesn't seem to be the order of the day – unless taking a selfie is considered a ritual.
Just before noon, we return to the hotel. It's only a 27 km drive, yet it takes us an hour and a quarter.
Terraces on a steep slope |
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Landslide |
Originally, this region was little more than a prosperous valley on the silk route. It wasn't until the 17th century that Sikkim gained a place on the map as a Buddhist kingdom. From the very beginning, Tibetans had a significant influence in the area. This was no coincidence, as Tibetan refugees had been migrating to Sikkim since the 15th century, fleeing religious wars between the Gelug and Nyingma sects in their homeland. Anyone who associates Buddhist monks solely with peaceful monks should take a closer look at the history of Tibet.
Anyone who associates Buddhist monks solely with peaceful monks should take a closer look at the history of Tibet
Ultimately, it was the Gelug who came to dominate in Tibet, while the Nyingma held sway in Sikkim. It's as if, in Europe, Protestants had driven all Catholic monks to Italy. The original farming population of Sikkim, the Lepchas, were forced to retreat to more remote and typically higher areas under pressure from these intruders. Tibetan migrants began to take control in Sikkim.
In 1642, the time came to crown the first chögyal, or king of Sikkim. Three Tibetan lamas performed this ceremonial duty, including Lhat-sun Chempo – between building monasteries. The Namgyal dynasty was born, and it would rule Sikkim until 1974.
It's as if, in Europe, Protestants had driven all Catholic monks to Italy
Yuksom, the site of the coronation, became the first capital of Sikkim. However, Nepal had set its greedy sights on the prosperous valley. The chögyal felt the hot breath of the Gurkhas on his neck and moved his capital in 1670 to safer locations, specifically to Rabdentse. He was not safe there either, as the Gurkhas captured this capital and levelled it by the end of the 19th century. From 1896 onward, Gangtok would become the capital of Sikkim.
Rabdentse – Ruin of palace
Rabdentse is only five minutes away from the hotel, so off we go. The sky is overcast, and a strong wind is blowing. Rain seems likely, but we aren't deterred. A stone path leads us upward through the forest. Only at the very last moment does the foliage reveal our destination.
Three stupas commemorate the three lamas
For a long time, the site was neglected, but about ten years ago, the Archaeological Survey of India began work here. The result is impressive. The ruins of the sprawling complex allow us to easily imagine what the fortress must have been like. To the right, Kabir points out the palace, and to the left, the religious section. Three stupas serve as a reminder of the three lamas who once crowned the first king. High on the mountain behind us, we can make out the silhouette of the Pemayangtse Monastery.
Rabdentse, Pemayangtse Monastery (top left)
It’s half past four when we return to the hotel. We can’t resist – one last time, we climb up to Pemayangtse Monastery. Fortunately, it seems that the nine days of prayer have finally come to an end. Outside, young monks are standing with their bags, waiting for transportation – their retreat has concluded.
Pemayangtse Monastery – Image of Choki Dorje |
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Kyalings (short trumpets) and hanging drum |
Inside, they are busily cleaning up. No one hinders us in the slightest. This gives us plenty of time to quietly admire the impressive murals in the prayer hall.
Buddha with tormas (white)
Centrally positioned among the five statues at the front is that of the Buddha. To his right stands the statue of Choki Dorje, a local guru. Only now do we notice that the prayer hall is asymmetrical. The main aisle doesn’t lead directly to the central Buddha statue, but rather to the local guru, the fourth figure in the row of five. The left side of the prayer hall is significantly larger than the right side.
During festivals, these tormas are ceremoniously discarded as a symbol of detachment, casting off evil
The altars are adorned with intricate torma – sophisticated butter sculptures crafted from butter, sugar, and tsampa or barley flour, coloured with natural minerals. Some of these reach over half a meter in height. During festivals, these tormas are ceremoniously discarded as a symbol of detachment, casting off evil. Birds will feast on them afterward.
Thunder and lightning foretell new misfortune in the evening. Thunderclaps rumble over the mountains, lightning flashes set the domain in a white glow. Hail lashes the roof, followed by heavy rains.
Thursday 10 April | Pelling – Rumtek Monastery – Gangtok
At a quarter past five, the birds' chatter once again wakes us. Thankfully so, as the two Kabru peaks are already basking in the rosy glow of dawn. Without hesitation, we take our place in the garden, eager to witness the first light of day slowly conquering the snow-covered summits.
Southern and Northern Kabru, Kanchenjunga (back right)
Even more stunning than yesterday, the spectacle before us seems as if last night's tempest has blown the air to pristine clarity. In the background, the 8,586-meter-high Kanchenjunga – the third highest mountain in the world, after Mount Everest and K2 – reveals itself in all its glory.
As if last night's tempest has blown the air to pristine clarity
With a long journey ahead, we set off at twenty past seven. The melting ice on the shadowed side of the mountain still reminds us of last night’s hailstorm. Leaves are scattered along the road, and even a young green tree is bent over the way, half broken.
After about an hour, we reach the bridge over the Rangeet in Legship. We follow the river northward, gradually climbing out of the valley – from 600 meters to 2,100 meters. In the villages on the slopes life goes on as usual. Children in uniforms are ready to be picked up for school. Trees with red Christmas roses add colour to the landscape.
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After the storm |
Ravangla is photogenically situated on the mountain pass. In the background, a giant golden Buddha statue towers above its surroundings. From now on, it's all downhill – from 2,100 meters to 400 meters. More than elsewhere, the storm wreaked havoc here last night, as if a tornado had passed through. Dozens of trees lie broken along the road, and here and there, one rests on the roof of a house. Glass greenhouses used for growing vegetables are severely damaged. Trees also block the road, and men are working to saw the trunks into pieces and clear the way. Landslides scar the mountainsides, a tragic result of the deadly interplay between monsoon rains that soften the earth and earthquakes that finish the job.
An endless series of hairpin bends leads us into the Teesta Valley. Shortly after eleven, we cross the river near Singtam and begin a new ascent, going upstream along the Rani Khola. That’s how it is in Sikkim – 10 kilometres down, 10 kilometres up. And all at an average speed of 15 to 20 kilometres per hour.
Martam – Rice terraces
Even by local standards, we are now climbing very steeply above the Teesta. The excellent asphalt is certainly a contributing factor. Once we reach the top, we find ourselves back on the familiar bumpy road.
In the meantime, we find ourselves back at an altitude of over 1,500 meters. Bathed in sunlight, the expansive rice terraces of Martam urge us to make a photo stop. They are dry, as rice is only planted here at the beginning of the monsoon season. However, coming back during the monsoon isn't something we’re eager to consider.
Just before noon, we arrive at Rumtek. This is the largest, most important, and reportedly the wealthiest monastery in Sikkim, often referred to as the Vatican of the Karma Kagyu or Black Caps, one of the major Buddhist orders. Their spiritual leader is the Karmapa, the reincarnation of Guru Rinpoche, which makes him the equivalent of the Dalai Lama, though much less known in the West. However, in this Vatican, it’s not some ceremonial Swiss Guard keeping watch. Instead, it’s actual Indian soldiers – complete with rifles and dogs. You can’t enter without a thorough search of your person and luggage.
It cannot be ruled out that criminal elements would be more than willing to assist the monks in their quest for complete detachment from earthly possessions
Such nervousness must have good reasons behind it. First of all, the monastery is in a precarious situation. It cannot be ruled out that criminal elements would be more than willing to assist the monks in their quest for complete detachment from earthly possessions. Additionally, a controversy surrounding the succession of the 16th Karmapa has caused considerable friction. The fact that the border with the large neighbour China is only about 25 km away doesn’t add to the tranquillity either.
Originally, the Karma Kagyu had their headquarters in Tibet, at the monastery of Tsurphu. But in 1959, the Tibetan ground became too hot for them. The 16th Karmapa, along with 200 followers, fled first to Bhutan and then to Sikkim. The king of Sikkim was quite happy to have the spiritual leader come and granted him this piece of land. In the 16th century, a monastery had been established here, but it had since fallen into ruins.
Between 1961 and 1965, under the guidance of the 16th Karmapa, a new monastery was built, the Dharmachakra Centre, a place of erudition and spiritual fulfilment, officially known as the Seat of the Glorious Karmapa. Since then, a university for higher studies in the teachings of the Karma Kagyu has also been established, which partly explains why over 450 monks reside here.
The Kagyu are sometimes jokingly called Black Hats, thanks to the khandromas – energetic female beings, a kind of elves that fly through the air. According to legend, 10,000 khandromas are said to have each cut a hair from the head of the Karmapa when he had meditated for a long time. With these hairs, they wove a black hat for him.
Rumtek Monastery
In 1981, the 16th Karmapa passed away in a hospital in the USA due to cancer. Not one, but two new reincarnations emerged to vie for the succession. One has the support of the Dalai Lama and resides with him in Dharamsala in Himachal Pradesh, while the other resides in Kalimpong in West Bengal. Neither of these claimants to the throne lives in Sikkim; in fact, they are not even allowed to enter Sikkim. China has informed India that this would severely strain relations. The Chinese are indeed consistent – while the Dalai Lama must stay out of Tibet, the Karmapa must stay out of Sikkim. Thus, de facto, Rumtek is a kind of Buddhist Vatican, but one without a pope.
If you want to know who is who, you can look at their facial colour and the attribute they carry
Heavenly King North (with mongoose) |
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Heavenly King South (with viper) |
Meanwhile, we have completed our climb to the monastery and reached the vestibule of the prayer hall. In such an anteroom, you will always find images of the Four Heavenly Kings, Kabir explains. Each one guards one of the four cardinal directions.
If you want to know who is who, you can look at their facial colour and the attribute they carry. The one from the north is yellow and holds a mongoose, which signifies wealth. The one from the east is recognisable by his white face and the Chinese lute he gently strums. The one from the south wields a sword in a martial stance and evidently has blue blood. Finally, the one from the west is as red as the setting sun and carries either a snake or a chorten, a Tibetan stupa.
Paintings of very poor quality adorn the walls of the prayer hall. They are supposed to depict wise beings, but we have certainly seen finer work. If this is the Vatican of the Karma Kagyu, then this is definitely not their Sistine Chapel.
To the left, a photo of the deceased 16th Karmapa is displayed, and above the throne hangs a picture of Ogyen Trinley Dorje as the 17th Karmapa. This is a clear statement. They evidently regard the Dalai Lama’s protégé as the only true reincarnation.
Monks' quarters |
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Dharmachakra with deer |
A thousand small Buddha statues reside behind glass in little compartments against the back wall. A crystal Buddha also catches the eye. Centrally located on that same back wall stands a large statue of Sakyamuni. It's bizarre, as it is hidden behind a large wall. From the prayer hall, the statue is nearly impossible to see. There has been quite a bit of criticism about this, Kabir explains. Why hide a statue – especially that of the historical Buddha – behind a wall?
Why hide a statue – especially that of the historical Buddha – behind a wall?
Higher up in the monastery is the famous golden stupa, where the ashes of the 16th Karmapa are preserved. It's a must-see for every visitor to the monastery. The stupa is enclosed in glass, surrounded by various paraphernalia of the spiritual leader. From their glass cabinets on the left and right against the wall, the sixteen Karmapas all gaze down upon the scene.
Evidently, the ecumenical spirit is also present here, as photos of four spiritual leaders hang brotherly on the wall – those of the Kagyu, Gelug, Nyingma, and Sakya. The last order is entirely new to us. With his long hair tied back in a ponytail, the spiritual leader of the Sakya is certainly an outsider in this spiritual circle. It is also the only order where monks are allowed to marry – under certain conditions, of course.
Gangtok
Under a radiant afternoon sun, Gangtok, the capital of Sikkim, awaits us on the hillside across the river. It’s two o’clock when we join the bustling city crowd. It takes a while to cross the elongated city. Before long, our small convoy of jeeps is scattered.
But that’s alright because we know exactly where we need to go – the Namgyal Institute of Tibetology. In 1957, the institute was established on land donated by the last chögyal of Sikkim. However, the man faced many hardships, according to Kabir. His first wife died in childbirth, his second, an American woman, divorced him. One son died in an accident, and another son was killed as a pilot in the war. He himself passed away in 1982 from cancer, seven years after he had handed over his kingdom to India following the famous referendum led by Indira Gandhi.
The museum houses a rich collection of objects from Tibetan culture and religion – ritual objects, musical instruments, clothing items. Somewhat macabre are the kapali, a bowl made from a human skull, and the varku, a flute made from a human femur.
However, it is primarily the rare manuscripts that make the institute famous, along with the silk thangkas adorned with embroidered religious depictions. Kabir points out thangkas illustrating the twelve deeds of the Buddha or the four patron saints of Sikkim – specifically, the three Tibetan lamas who crowned the first king, along with the king himself. Thangkas can always be rolled up, making them easily transportable. They are an ideal tool for a travelling monk who wishes to spread the teachings of the Buddha. But a thangka can also serve as the focal point of a ceremony or as a medium for prayers or requests.
Thangkas are an ideal tool for a travelling monk who wishes to spread the teachings of the Buddha
It's only a five-minute walk to Do Drul Chorten, according to a sign. It’s quite a climb, though. At the centre of the complex stands the large white chorten with a golden spire. But it’s the gathering that catches our attention. Hundreds of believers, including quite a few monks, are seated, listening to the prayers.
Gangtok – Do Drul Chorten |
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Yak butter candles |
From a ridge, the Enchey Monastery overlooks the city. This is said to be the oldest monastery in Gangtok, founded in 1840 by Lama Drupthob Karpo. He is known not only for his ability to construct monasteries but also for his ability to fly – quite handy in a land filled with mountains and valleys.
Gangtok – Enchey Monastery
Between two long rows of prayer drums we climb upward. Young monks, still children, are engaged in play. Above our heads, prayer flags flutter in the wind. It was the tenth chögyal who had a new monastery built here in 1908, but it was destroyed by an earthquake in 2006. Just as the monks had completed the restoration, their monastery was again devastated by an earthquake in 2011 – worse than before.
All this adversity doesn’t prevent us from admiring the beautifully restored buildings today. The curved roofs indicate Chinese influence. About a hundred monks from the Nyingma order have their base here.
Whenever Guru Rinpoche set out to subdue the spirits and demons of Tibet, he took on this form
Enchey Monastery
In the prayer hall, a meditating Buddha is flanked by Avalokiteshvara and Guru Rinpoche. On the wall, we encounter the same Guru Rinpoche again, this time in his fierce manifestation of Vajrakila. Whenever he set out to subdue the spirits and demons of Tibet, he took on this form.
High above the Buddha is a small statue of Manjushri, the bodhisattva of wisdom. Bodhisattvas like Manjushi are a kind of saints in Buddhism – beings who can attain enlightenment but instead strive to assist others on their path to enlightenment.
Kabir points out the snake in Manjushri’s hands. According to the story, a creature named Cherpo lived at the bottom of a lake. The people were quite distressed by this dreadful beast. Concerned for his people, the king asked the creature to show itself. Cherpo didn’t like this idea because no human would want to befriend him once they saw how ugly he was. The king solemnly promised to turn around and not peek. Cherpo – not only very ugly, but also very naive – surfaced, only to discover that even kings do not always keep their word. The unfortunate creature was then consoled with the promise that it would always occupy the highest position in a temple as a snake.
Several important motifs from Buddhism adorn the walls. For instance, Kabir points out a Kalachakra. This mantra may only be recited by the Dalai Lama. A complex mix of figures represents the eight lucky symbols, a motif that is very popular – even in the homes of ordinary people. On the outer wall, an image of Thunpa Punshi reminds us of the importance of cooperation. The scene depicts the Four Harmonious Friends – a bird, a hare, a monkey, and an elephant. Only by working together do they achieve their goal. The monkey rests on the elephant, the hare on the monkey, the bird on the hare. Only in this way can the bird pluck a fruit from a tall tree.
A wealth of orchids |
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With the orchid season in full swing, an orchid exhibition is never far away Shortly after four o'clock, we head to the flower centre of the Palden Thondup Namgyal Memorial Park, named after the twelfth chögyal. Traders proudly display the results of their artisanal labour. There are even prizes to be won. The shapes and colours impress us.
Hosting your guests in a nice place, that’s what everyone wants, especially if you’re doing well financially. So did the king of Sikkim. In 1932, he built Nor-Khill, the House of Jewels. These jewels, in this case, are found in the surrounding nature – mountains, valleys, flowers, fruits. Heads of state and other dignitaries were received in this House. It has since become The Elgin Nor-Khill Hotel, and now it has to settle for simple folks like us. By the way, we’re following in the footsteps of notable guests like the Dalai Lama, Shirley MacLaine, and Michael Douglas.
We are pleased to note that the waiters at Nor-Khill are happy to turn a blind eye on that
Meanwhile, ashen clouds have gathered over Gangtok. Shortly after six, the inevitable downpour begins. After the cloudburst, thunder and lightning continue to resonate for a long time. Hailstones the size of marbles still testify to the tempest late in the evening.
Elections in Sikkim are only happening the day after tomorrow. Still, they cast their moral shadow ahead of time. To prevent incidents, the regime of dry day has been implemented starting today – no alcohol is being served. We are pleased to note that the waiters at Nor-Khill are happy to turn a blind eye on that.
Friday 11 April | Gangtok – Kalimpong
The shining sun cannot prevent the mountains from shrouding themselves in mist. The city is already buzzing with life. Tumultuous Maruti-Suzukis dominate the streets, weaving their way through traffic with urgency. These hyperkinetic little cars are the result of the collaboration between Japan's Suzuki and India's Maruti. They are particularly popular as taxis.
Garbage collectors pick up trash with their bare hands as it lies scattered on the streets
The streets are not really busy, thanks to the upcoming elections. Men and women are lost in thought as they make their way to work. Garbage collectors pick up trash with their bare hands as it lies scattered on the streets. Trucks are unloading their cargo. Police officers apathetically accept the chaos around them.
Children in uniforms are slowly hurrying to school. They attend classes five days a week from 9 am to 3 pm. School attendance is mandatory from ages 3 to 16. In government schools, teachers earn 450 to 500 euros per month, while in private schools it’s no more than 250 euros. Kabir's daughter also has to go to school. She’s only 4 years old, yet she already wants a tablet, he grins.
Our journey takes us back to Singtam along the Teesta River. This time not over the mountains, but downstream through the valley of the Rani Khola. The river is named after a queen who committed suicide there in 1642 after the death of her husband. Sweet corn is cultivated on the terraces along the mountain slopes, and during the monsoon season, it will be rice.
Rani Khola Valley |
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It’s half past nine when we cross the Rani Khola in Singtam and continue our journey along the Teesta. The river owes its fresh muddy brown hue to yesterday's heavy rains.
The bridge over the Rangpo marks the boundary between Sikkim and West Bengal. The paperwork holds us up for only about fifteen minutes. Leaving Sikkim goes much smoother than entering it. Soon, we leave behind the peaceful yet oh-so-sensitive little state. On the other side of the river, a colourful collection of heavily laden trucks waits at the border crossing.
Kalimpong
On the sunny and partially dry riverbed, the area teems with people – fishermen trying their luck, women doing laundry, and drivers giving their trucks a service. A well-paved road leads us to Melli. Shortly after, we begin to ascend steeply again along a winding route of hairpin and corkscrew turns.
Kalimpong
Less than half an hour later, we reach the suburbs of Kalimpong, once an important city on the silk route. The regime here was quite unstable, with everyone trying to get a piece of the action. At times, Sikkim held sway, while at other times, it was Bhutan. In 1865, the British put an end to that. Always in search of cooler climes, they discovered that the pleasant climate of Kalimpong was certainly comparable to that of Darjeeling, despite the city being much lower – 1,200 meters instead of 2,150 meters. That makes a significant difference. They even grow vegetables and flowers in this fertile valley. After a brief conflict with Bhutan, Kalimpong easily fell into British hands and became an important administrative centre.
Kalimpong – Tharpa Choling Monastery
Promptly, we ascend above the city in search of the Tharpa Choling Monastery, founded in 1926. In the vestibule, the Four Heavenly Kings greet us, and we immediately feel at home.
Heavenly King South (blue, with sword) – Heavenly King West (red, with viper and chorten)
Heavenly King East (white, with lute) – Heavenly King North (yellow, with mongoose)
Another mural teaches us what our path to heaven might look like. If we take inspiration from the elephant or the monk, we will succeed. However, if we emulate the character and attitude of the monkey or the rabbit, we will not get far, philosophises Kabir.
Prominently featured is an image of the Bhavachakra or the Wheel of Life, a central theme in Buddhism. Selfishness keeps humans trapped in an endless cycle of rebirths, known as samsara. Only by following the path of the Buddha can one escape from it. If that fails, one will be reborn into one of the six realms depicted in the Wheel of Life.
Bhavachakra or Wheel of Life
What distinguishes the six realms from one another is the intensity of suffering experienced in each. The worst is found at the very bottom, in hell, where unimaginable suffering is your fate. Higher up, in the realm of hungry ghosts, beings with swollen bellies and thin necks suffer from eternal hunger and thirst. A little less severe is the situation in the animal realm.
In the upper half of the wheel, things are somewhat better, according to Kabir. At the very top is the realm of the gods, just below it is the realm of the demigods. While these realms may seem alluring, they are not. These beings indulge in abundance and pleasure instead of working on the welfare of their souls. Their fate is sealed – they will be reborn in one of the lower realms.
In fact, we live – how could it be otherwise – in the best of all worlds, the human realm
In fact, we live – how could it be otherwise – in the best of all worlds, the human realm. Admittedly, old age, sickness, suffering, and death are part of our fate. But we are in pole position to bring about change.
So, what prevents us from following the path of the Buddha and escaping samsara? Three evils: ignorance, desire, and anger. To remind us of these evils constantly, they are depicted at the centre of the wheel, represented respectively as a pig, a snake, and a bird.
At the front of the prayer hall, the Buddhas of the past, present, and future gaze down upon us. Beautiful tormas adorn the altar.
That a photo of the Dalai Lama occupies a central position is not surprising. After all, the monastery belongs to the Gelug school. Last year, the Dalai Lama even visited here – we are no longer in Sikkim, and both the Dalai Lama and the Karmapa are free to move about. The photos of the 10th and 11th Panchen Lamas also hold a prominent place.
Seemingly a sexual position but in fact representing the mystical union of male compassion and female wisdom
On the back wall, Kabir points out five figures in yab-yum, seemingly a sexual position but in fact representing the mystical union of male compassion and female wisdom. One of them is Yamantaka, the fierce manifestation of Manjushri, the Bodhisattva of wisdom, who is very popular in the Gelug tradition.
Kalimpong – Thong Sa Monastery
Much older is Thong Sa, reportedly the oldest monastery in Kalimpong. However, this is only partially true. In 1692, there was indeed a Bhutanese monastery, but it was destroyed by the Nepalese Gurkhas. The current version dates back only to the 19th century.
We are not particularly thrilled as we enter the interior. The rich decor of statues and decorations is missing, and we have to settle for recent paintings on the walls. However, these turn out to be of excellent quality and rich in detail. It is also a bonus that we are finally allowed to photograph the interior.
The paintings on the walls turn out to be of excellent quality and rich in detail
Notable features include the beautiful Wheel of Life, Guru Rinpoche in his ordinary form as well as in his fierce manifestation of Vajrakila, the green Tara surrounded by twenty white Taras, and an impressive Avalokiteshvara. On the back wall, a Kalachakra is hidden behind a curtain – Kabir briefly lifts a corner of the veil to reveal it.
Guru Rinpoche |
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Guru Rinpoche as Vajrakila |
Green Tara among White Taras |
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Avalokiteshvara |
It’s approaching one o’clock. You would think it’s time for lunch. However, that’s not the case. In the fertile Kalimpong, flower cultivation is thriving, and we must first personally verify this. We obediently dive into a few greenhouses, where we curiously examine orchids, cacti, and more.
Orchid |
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Half an hour later, we settle down at The Elgin Silver Oaks Hotel, yet another piece of historical heritage, built in 1930 by a jute magnate.
Zangdok Palri Phodang is of very recent construction. A fifteen-minute ride takes us in the afternoon along a narrow ridge high above the city to the monastery. From the 1,372-meter-high Durpin Hill, the monastery overlooks the city. A statue reminds us that it was a certain T.N. Sherpa who built this monastery in 1957. A stupa keeps alive the memory of a certain Rodrigo, a woman of Russian descent who dedicated her life to supporting the Tibetans.
Kalimpong – Zangdok Palri Phodang-Monastery
Once again, it’s a photo of the broadly smiling Dalai Lama that greets us. This monastery also belongs to the Gelug school. In the prayer hall, we are allowed to walk around and take photographs freely. Yet it’s not the beautiful tormas, the cabinets with the Kangyur and Tengyur, the many offerings, the altar with Guru Rinpoche, or even the depiction of the fierce Vajrakila that inspire us.
Zangdok Palri Phodang – Prayer hall
Prayer hall with hanging drum and rolmos (cymbals)
The prayer ceremony, that’s what we’re coming for. Just before half-past three, the monks trickle in one by one. Each performs a prostration at the entrance – three times they throw themselves flat on the floor, standing up in between with their hands raised above their heads, at throat level, and folded at their chest. By doing so, they signify that their body, speech, and mind should be like that of the Buddha.
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… including ghanta (bell) and vajra (sceptre) (right) |
There are twelve of them as they begin the ceremony. They rhythmically recite their mantras, their sonorous voices adhering to an invisible scale, often supported by the sound of beaters on hanging drums.
Occasionally, dungchens (long telescopic trumpets) join in, along with gyalings (small shawms), or rolmos (cymbals). For a brief moment, even a dungkar, the famous right-turning shell, is brought forth.
Gyalings (small trumpets) |
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Dungchens (long trumpets) |
Rolmos (cymbals) |
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Dungkar (right-turning shell) |
Occasionally, the fingers of some monks swiftly flow through various poses or mudras, similar to those seen in Buddha statues. It all happens too quickly for us to recognise the individual mudras, but it is a fact that these spiritual hand gestures are an important element of Buddhist meditation.
Mantras |
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Spiritual hand gestures (mudras) |
Finally, a monk exits the prayer hall backward with a bowl of water for offering. Once outside, he presents the water to all the gods, dramatically emptying the bowl with a sweeping gesture. Another monk sweeps the central corridor clean. The ceremony has come to an end.
Pilgrims |
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Avalokiteshvara |
For a moment, we climb to the first floor, where a copy of the heavenly abode of Guru Rinpoche, after whom the monastery is named, is housed. This is a Zangdok Palri, although much less impressive than the example we admired at the Pemayangtse Monastery. However, it is primarily the fabulous statue of Avalokiteshvara that leaves a lasting impression. Four corner buildings on the terrace depict Yama, the god of death.
Tomorrow, our journey through the valleys of Sikkim and West Bengal will come to an end. We will set our course toward the enigmatic Bhutan.
Jaak Palmans
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