The Nomadic Alternative – Page 117

XI

In Tibetan. And the paths of Buddhist pilgrimage encircle the city of Lhasa, and other shrines, mountains and sacred lakes throughout the country. Each path is - or was till the Chinese invaded the country - a 'safe walk', or itself a sanctuary where all life is sacred.

On his walk the pilgrim prostrates himself before trees and rocks, springs and lakes, noting the graffiti of pious persons who have gone before. Fumbling with his rosary he tots up the number of his devotions, while his rotary prayer wheel reinforces the illusion of cyclicality. The 'Safe Walk' is also known as the 'Great Leveller', for such is the natural democracy of the road.

All social barriers come down. Everyone, even the Dalai Lama, must walk. Walking is also the cure for the atrophying effects of horse-riding or confinement. On this religious paseo, old quarrels are mended, and new alliances and agreements are forged. A happy and carefree atmosphere prevails.

XII

But on balance the nomadic ideal is a brutal ideal. If it exults in freedom, it encourages violence. Despite the democratic sentiment of the nomad, he is usually prepared to enter a power structure if he can dominate it by force. Similarly if the great religions aimed at compensating for the break-up of tribal life, their later history is the story of continued tribal militancy. The sectarian squabbles of religious partisans reflect not so much on the human condition or any message from a divine source as on the coercion and division of a flock of mindless votaries. Religious wars are the bloodiest of all wars, since the flock of unbelievers can be stolen or slaughtered at will.

But in times of danger or distress, naked and with nothing, a few people discover in themselves an unknown power. This power