Dear Friends –
But the Tibet book is finally completed.
It is a surprising 700 pages long (to be edited in half).
I have to tell you that it was five times the amount of work I originally anticipated.
In addition to myself – we have nine other expedition members contributing to the narrative.
Two of the contributors are Sherpas and their perspectives of transpired events are quite different than ours. Their realities existed in a sub-context of benevolent and monovalent spirits and a conscious, living, breathing landscape. Theirs is a rare and fascinating view.
The book is full of hardship, magic and intrigue - sprinkled with understandable Buddhist philosophy. As the last unexplored place on the planet – traveled before the benefit of mobile phones and GPS – it’s a story that can never be replicated.
No less than ten books have been written about the uncovering of this fabled landscape. Now – a quarter of a century later – our story will be told.
We are currently polishing it with one final review, inserting chapters, footnotes, etc. Once we have that completed we will find a good agent/adventure editor to cut the book down to a marketable size for the general public. We will then locate a publisher and produce our book.
As our three separate journeys through the Himalayan Hidden Lands were arduous – so too was the challenge of compiling and condensing mountains of notes and recorded conversations, allocating the time and sitting at a desk - typing for hours and days on end.
I would like to thank each of you for your encouragement and support of this consuming effort.
I promise you a story like no other.
But I enjoyed posting the Blog stories and would like to continue. If you will remember, the last post brought our 1994 expedition to a close.
Our rafting and exploration trip with Rick Fisher had been an adventure dream come true. But it lacked spiritual significance. The mystery of this secret land was what I was after. The Tibetan Buddhism that produced outrageous people like Chögyam Trungpa and the Dalai Lama. The possibilities of hidden lands such as Shangri-La and Shambhala. Furthering my understanding of meditation and the mind’s role in our interior and exterior circumstances.
This was the Tibet I wanted to see.
So let’s go back to our 1994 exit from Tibet.
May 29, 1994 – Tibet’s Capital City, Lhasa:
“Excuse me.” Ian said. “I didn’t mean to eavesdrop but it sounds like you guys had a remarkable adventure.” And the conversation continued from there.
Ian and Hamid had been in the inner gorge at the same time we had. They were part of the American team Rick had been so worried about.
As we were exchanging pleasantries and sizing each other up it was discovered that Ian had a sister - Jennifer - who lived near us in Scottsdale, Arizona. “What are the odds of that?” we said in unison.
It soon became apparent that Ian and Hamid knew what they were talking about. Astute in their diction and studied in their content, Troy and I were impressed. They had just returned from their own trip into the Hidden Lands they called Pemako. Both Ian and Hamid had a keen interest in Tibetan Buddhism and this sacred landscape. Ian explained that its energy was essentially female.
He went on to tell us about his quest to find a fabled mountain - Kundu Dorsempotrang. However, upon his reaching the Chinese military outpost of Medog, (on the banks of the Yarlung Tsangpo River near India) the local authorities forbade his group to proceed. Ian explained that Tibetan Buddhism views the Hidden Lands as Beyul Pemako, the “Hidden Land of the Blossoming Lotus”. This was a secret land of a sacred goddess. Her name was Vajrayogini and she was a meditational deity or image. In other words, she wasn’t an externally existing goddess, rather her practice dealt with meditative visualization as a self-determined path to alter one’s reality.
Evidently Pemako was her sacred landscape and she was represented geographically spread out over the region. He mentioned that he was planning another attempt to reach Kundu Dorsempotrang the following year. As he described the adventure it would be, “A spiritual pilgrimage to the luminous mountain - heart chakra of Pemako’s patron goddess.”
“Might you be interested in going?” he asked.
Troy and I were hooked.
The Heart of the Goddess
Going Back to Tibet
The primary cause of disorder in ourselves is the seeking of reality promised by another.
Our senses perceive the way they do because a specific feature of our awareness forces them to do so... because we learn what to perceive.
Most people don’t inhabit a living reality, but a conceptualized one.
Once we overcome habitual patterns we will begin to be individual masters of our world.
August 24, 1994
…As discussed, we believe that there is a fast closing “window of opportunity” to experience this remote region of the world in its undiscovered and pristine state. I don't think any of us should let this chance pass us by…
…One last thing. If it would be possible to structure the trip in a way as to include travel on some of Trungpa’s escape route I would greatly appreciate it. I am such a student and admirer of his that to walk in his footsteps would be a very special experience for me.
That's it for now Ian. Again, it was good seeing you and I do hope we can work out this trip together. Something tells me it would be an unforgettable adventure!
Via Facsimile: 011-977-XXX-3617
March 22, 1995
To: Gil Gillenwater
…The expedition I spoke with you about last summer – into the heart of the Pemako region (south-east of the confluence of the Tsangpo and the Po-Tsangpo rivers) is definitely on for this August. It was very tentative for a while as that area we want to explore is right on the Tibet–India border. Only last week was permission from the Chinese Military official granted.
As we spoke about, this trip would be an expedition into the region that Tibetans consider to be an earthly paradise, despite the fact that it's cut off from the outside world for all but two or three months in the year. (We’d hoped to enter this area last May, but the snow on the high passes was still too deep.) Essentially the trip will last about three weeks, beginning in the first week of August. We’ll drive to Pome and cross first the range of snow peaks by truck, beginning the trek somewhere to the north of Medok. We'll be passing through villages similar to the ones you visited last year, but a significant part of this expedition will be in virgin wilderness. Setting out from the Monastery of Rinchenpung which lies – it’s said – in the naval chakra of the goddess Vajrayogini, we’ll follow the pilgrims’ route to the sacred mountain that rises at her heart center. This route descends into lush rainforest but also climbs over steep glacier covered passes. No westerners have ever been into this region and the expedition will be exploration and pilgrimage in equal measure. From the holy mountain – Dosempotrang – we’ll enter into the area that Tibetans have envisioned for centuries as a hidden paradise.
I've been collecting Tibetan texts describing this mysterious region for years as well as pilgrims’ accounts of their experiences there. There's no doubt that the journey will be a tough one; rain, leeches etc. are guaranteed, but the descriptions that pilgrims bring back of an exotic realm of mists and waterfalls – will – I’m sure – more than compensate for all adversities. So far there are three of us going. Hamid, my friend who was on the last trip, who's a Tibetan scholar and practicing Buddhist and two other people you haven't met. I would welcome you and Troy to join us as I think you would make the team all the more stronger and I know from our meeting that your view of the journey would be in accord with ours. I'll write more details when I’ve heard back from you.
Via Facsimile: 602-949-7969
March 24, 1995
To: Ian Baker
Via Facsimile: 011-977-XXX-3617
April 30, 1995
To: Gil Gillenwater
According to the tulkus the most auspicious time to arrive at the mountain at the heart of Pemako would be the full moon in August (according to the Tibetan calendar, August 10th). This region is meant to be extremely unusual, a glaciated peak rising out of thick subtropical jungle. This circumambulation route around the mountain passes by several small lakes, each of different colors and endowed – according to the texts – with magical powers. To reach the mountain - Kundu Dorsempotrang - at the optimal time means leaving Lhasa by July 30th…
Via Facsimile: 215–XXX- 5641
July 5, 1995
TO: Gil, Troy, and Todd Gillenwater
FROM: Ian Baker
RE: Packing and equipment for Pemako expedition
…At least as important as these outer preparations for the journey is an inner readying. Pemako, as I think everyone knows, is a land uniquely sacred to the Tibetan people – a place they described as the ultimate place of pilgrimage and “a celestial realm on earth". At the same time this remote border region is one of the least known parts of the planet, and our focal point – a luminous peak rising out of subtropical jungle – has never to this day been visited by anyone other than devout Tibetan Buddhist pilgrims who envisioned the mountain as the heart center of the Tantric goddess Vajrayogini.
It is important that we, too, travel through this region in the spirit pilgrimage: attentive to the unknown and unexpected. As one llama described his journey through Pemako: “If you have faith that this is truly a secret and magical land, Pemako can reveal many wonders. If you doubt, however, it can seem like hell… Ultimately you must recognize that you are in no way separate from the landscape through which you walk."
We were going back to Tibet.
Yes… we were going back to Tibet. I was beyond myself. All my study of the mind was manifesting in a trip to Tibetan Buddhism’s heart center - the “Hidden Land of the Blossoming Lotus” - Beyul Pemako.
In Tibetan Buddhism, Pemako is thought to be an earthly paradise - a Shangri La or Shambhala (Sanskrit for “the Source of Happiness”). This mystical refuge was purportedly an idyllic sanctuary originally revealed by the eighth-century Buddhist guru - Padmasambhava as the “Supreme Hidden Land”.
Pemako remained remote and secluded from the “civilized” world into the mid-1990’s. As some of the first foreigners to gain entrance, we found the Hidden Lands pristine in their isolation. In this rarified condition we learned from the “unaltered”, non-conceptualized minds of those who lived there. See Pemako Footnote. It was a fortuitous and rapidly disappearing opportunity. A mere four years after our 1995 expedition the Communist Chinese again closed Pemako to foreign travel.
For this expedition, Troy and I convinced our younger brother - Todd - to join us. Todd was 30 years old, 6’2” in height and strong. He was smart and fun and a good athlete. He would be a great addition to our trip.
A month before we were leaving Todd tore the meniscus in his right knee playing basketball. It was a painful injury and the prognosis wasn’t good. Three independent Orthopedics’ insisted surgery was mandatory. With a three month recovery, this would preclude Todd from joining us. He opted out of surgery. He was going. Troy and I were encouraged by his decision but not without trepidation. We knew Pemako. We knew the wet, slippery, unstable conditions with its steep ups and downs. Hell, these were the Himalayas.
On July 25, 1995 the three of us boarded a plane for Tibet.
Shangri La - Shambhala
Beyul Pemako is a region in southeastern Tibet roughly defined by the Great Bend of the Yarlung Tsangpo River.
The name Beyul Pemako translates as follows:
Be - hidden or secret
Accordingly, Beyul Pemako means “Hidden Land of the Blossoming Lotus" or “Secret Country of the Opening Lotus”. Tibetan Buddhist philosophy extols sacred landscapes as hidden places (beyuls) where pilgrims can greatly accelerate their paths to enlightenment. The more hostile the environment, the more sacred the landscape and the faster the journey to realization. As the deepest, wettest, most geologically unstable and biologically diverse areas on the planet, the Great Bend of the Yarlung Tsangpo River is Tibet’s most revered “Hidden Land”.
Pemako is home to the oldest Tibetan Buddhist tradition called Nyingma. Padmasambhava introduced this tradition over 1300 years ago. In Pemako he subdued aggressive demons, endowed the landscape with his magical powers and secreted Buddhist teachings to be rediscovered by future generations. Pemako’s extreme environment provides a compelling location for Nyingma tantric practice.
Ancient prophecies foretold a time when, “Men will lose sight of truth and religion and will turn to warfare and the pursuit of power for its own sake. Dishonesty, greed, and cunning will prevail; an ideology of brutal materialism will spread over the earth.”*
*Bernbaum, Edwin. The Way to Shambhala: A Search for the Mythical Kingdom Beyond the Himalayas, (1980) St. Martin’s Press, New York
With the projected inevitability of worldwide destruction, Buddhist texts told of pilgrimage routes into Pemako where those with pure karma could retreat. Here they would find Shangri La - a land with no disease or poverty, where sacred waters ensured longevity and food would grow without work. Here they would be liberated from the bondage of time. There would be no toil and inhabitants were free to master the highest science of them all, the science of the mind. Great lamas would teach true wisdom and all would accelerate their spiritual progress. This Shambhala would be a heaven on earth.
Following the annihilation of the outside world, Shambhala residents would emerge to repopulate the earth with an enlightened society.
However, the prophesies were clear - Pemako could only be reached with enormous hardship and pure intention. Those with ulterior motives or negative karma were certain to encounter failure or death.
To many Tibetans, the Communist Chinese invasion of the 1950’s was the prophesied destruction of their world. They fled their oppressors seeking refuge in the “Hidden Lands" or “Shambhala” of the “Great Bend of the Yarlung Tsangpo”. However, despite tremendous efforts, the promised paradise failed to materialize. What the pilgrims found instead were devastating landslides, incessant rains, warring tribes, vipers, jungle diseases, blood sucking leeches, tigers, hordes of insects, nettle forests hidden in dense vegetation….. in short, hell on earth.
Thousands of these paradise seekers died while some survivors made it on to resettlement camps in India, Nepal, Sikkim and Bhutan.
For the spiritual pilgrim, the paradise of Pemako is hidden more by habits of perception than by features of the landscape.
We spent two nights in Zachu with a young Monpa family. They were a delight and it elevated their community status to have us in their home. The husband stood around 5’2”. The soup bowl cut of his black hair framed an oval face with delicate tribal features. He was thin. There were no fat Monpas, Lopas or Khampas in the Hidden Lands. He wore a stained dress shirt, frayed gray trousers and the ubiquitous Chairman Mao tennis shoes. His hands and forearms were thick from work.
His wife was smaller with rounder features. Her soft skin gave her an angelic countenance. Her lips were full. She was pretty. There was a Chinese scarf balanced on her head. She sported hoop earrings and no less than ten brightly colored hoop bracelets on her left wrist. She wore a long sleeved light blue blouse and a dark full-length skirt. She, likewise, had on Chairman Mao tennis shoes.
Their two small boys were dressed in home sewn jackets and shorts. Neither wore shoes. They had colored yarn bracelets and each had a small photograph of the Dalai Lama worn on a string necklace. We noticed the matriarchal family dynamic and the children had the run of the roost. Not once did we see the mischievous boys disciplined.
Our presence was a major curiosity for those two days and a gaggle of children followed us everywhere. Troy and I had brought some “glow in the dark” florescent pens to hand out and they were a resounding success. This idea of distributing modern gifts wasn’t shared by all in our group.
Expedition Member Chris Grace’s 1994 journal notes:
I am never sure that contact with these remote, isolated peoples is beneficial to them, though undoubtedly inevitable. I can already discern some impact we have had by exposing them to a way of life so unlike the one they have had virtually for a thousand years. There is little here that would not have been available at the time of Christ. But now you can see glimmers of envy, the children, now familiar with us are far more aggressive with us and each other. Though my practice is not shared by others in the group, I try to stay somewhat aloof and never give things to them. I want there to be no more fascination with us than necessary.
Our final night sticks in my mind. We cooked dinner in the log home where we were staying. The family gave us some home-grown chili sauce that was nuclear hot. It went well with our rice and noodles. I relished this exotic meal. Looking around the room from my seat on the floor I saw Buddhist prayer flags and white khatas* mixed with the animistic masks of the Bön religion. “Soak it in, Gil” I told myself. Soon we were ready for bed and we climbed a creaky ladder up to the loft. There was a straw mattress and Troy, Jerry, Chris and I laid out our sleeping bags.
This would be our final night in the Hidden Lands and I was enjoying the cacophony of native noises. The rain was pattering on the wood-shingled roof above, the young family was speaking their sing-song tongue below, and the yaks were lowing from their pen under the stilted home. It was a patch-work of sounds that felt like a warm quilt comforting me as I drifted to sleep.
An hour later I was awakened by a tremendous gust of wind. It blew straw and dust all over us. The rain had increased ten-fold, streaming through the roof cracks. Flashes of dazzled lightning were chased by explosions of thunder. The straw mattress had itching fleas. Monpa relatives had dropped by with chang (barley beer) and rice wine and both children and adults were singing, screaming and laughing at the top of their lungs. Not to be outdone, the yaks were mooing constantly, now accompanied by crowing roosters, bawling goats, and snorting pigs. And this went on for hours.
The next morning I recorded the following thoughts. They speak to one’s choice of perception in creating reality:
It was just a miserable night. But it’s funny because you’re so excited to be here. I am. I’m so excited to be in Tibet that even the miserable times aren’t miserable to me. I enjoy them. It’s like I’m totally energized all the time. In fact, I’m sitting here right now looking up into these Himalayan Mountains, at the blue sky and the big white clouds and the jagged snow-covered peaks. And this beautiful green valley with the yaks grazing and the stupa on the end of town and the little pigs. And the Tibetans are walking by staring at me like they’ve never seen anything like me before. What an adventure!
Our twenty mile hike back to Pelung was relatively uneventful but for one incident. Troy, Jerry and I hiked together. Two thirds of the way up the long hot trail we crossed a bubbling stream. The setting was idyllic. We called a rest stop and slung our packs to the ground, splashed cool water on our faces and sat on a nearby log in the protective shade of a Rhododendron tree. What happened next was right out of a horror film.
Expedition Member Jerry Dixon:
The hike out of the lower canyon was hot and humid. I was in the lead followed by Troy and Gil. We were all aware of the leeches that were everywhere and we watched for blood stains on our companions. About an hour into the hike I stopped to dip my bandana into a pool of water. When I put it back on my head I thought a lump of mud got on my eye. When I could not remove it I asked Troy to take a look. He cried out "Oh my God it’s a leech!”. Gil ran up and with his Harley Davidson bandana and twisted the leech off before it could suck all the optical fluid out of my eye. It left a small dent next to the pupil but I was able to see OK. I asked Gil if I could keep the Harley Davidson bandana after I thanked him for saving my eye.
I remember gagging as Jerry held his eye open and I saw a squirming leech. “We have a major malfunction here…” I told Jerry. The greasy leech had attached to his cornea and was squirming to and fro securing its bite.
I tried to think of what to do. I couldn’t use a match that close to his eye. And pulling it off would leave the head lodged in his eyeball - guaranteeing infection. Then I remembered the “enlightened” circular technique the Monpas had shown me. I pulled off my bandana and began rotating the leech - in the Buddhist clockwise direction. I was worried about scraping off Jerry’s pupil but what the hell - this thing had to come off before it sucked all the juice out of his eyeball.
Sure enough, it finally plopped off. In Buddhist style, we placed it gently back into the jungle. Jerry’s vision was somewhat blurred for a while but it eventually healed. He asked me for the bandana. He said he wanted to frame it and hang it on a wall at home.
Arriving at the Leaping Rat Lodge in Pelung, we bade our porters goodbye and jumped in the waiting vehicles. It was a long three day drive back to Lhasa.
Just outside Bayi one of the land cruisers broke down. We got to watch the driver - in his cheap suit and tie - rebuild the carburetor on the side of the road.
Taking the shorter northern return route (the bumpy dirt roads were equally deplorable), we drove up an exquisite canyon and stopped for the evening in a small Tibetan village called Kading. Here we had dinner. It was the best meal we’d had on the entire trip. Afterwards Rick, Eric and Jerry decided to drive on towards Lhasa. Jerry was having post-leech vision problems and Rick told us he had some marital issues to address. Eric wanted to go with Rick. But Mr. Luo was adamant that the rest of us stay to visit a sacred lake the next day.
We said our goodbyes and Troy, Chris and I decided to take an evening walk. It was almost a full moon. At 12,600 feet, the forested canyon and surrounding snow-clad peaks appeared ghostly. We followed a meandering track out of town. Clouds overhead raced by, latticed with the glowing moonlight. The evening took on a heavenly air. We turned off our flashlights and continued walking.
“Did you hear that?” Chris whispered.
Stopping to listen we weren’t sure. We continued our walk. And then, as if on cue, we heard the faint drifting melody of a female voice. The further we walked the louder it became. It was hauntingly beautiful - both angelic and operatic. As we continued the voice grew louder. Soon we were within fifty feet. The funneling moonlight washed the valley, illuminating a female form. Advancing, the voice began to screech. We backed off and it softened.
Retreating another 100 feet into a thicket we stood and listened. The pure elegance of the lilting melody is hard to describe. Like the sirens of Greek mythology, this alluring voice was enchantingly hypnotic. Enraptured, we stood motionless for an hour. Finally leaving, the voice floated into silence.
“I bet she was a simple herder,” Troy said, “and that was her protection song to keep us at bay.”
I have never heard such a sonorous voice before or after this Himalayan angel.
Returning to our lodge we were shocked to find relatively clean rooms. Following a bottomless night’s rest and three different kinds of deep fried dumplings for breakfast, we were on our way to the picturesque Basong Tso Lake.
Here we boarded a hand-pulled log ferry for the short crossing to the enchanted Tashi Island. We wanted to visit the Nyingma, Tsozong Gongba Monastery. Built in 1400 A.D., Tsozong means “castle in the lake”. It was truly a marvel on the emerald water. Here we participated in a Buddhist blessing ceremony. When the head lama learned I had met the Dalai Lama he insisted Troy, Chris and I follow him into the monastery’s inner sanctum. He gave us each a special blessing and placed sacred khatas around our necks. As he draped the scarves we would touch foreheads.
We later learned that this touching of foreheads held special significance. In Buddhism the “all seeing” third eye is symbolically located on the forehead. This represents the sixth chakra of expanding intuition, wisdom and spiritual insight. By touching foreheads the lama was transferring awareness and forming a mutual and lasting bond. We thought of it as a “spiritual download”.
Ferrying back to the mainland we were immediately surrounded by a throng of Tibetans in traditional dress. The men were distinguished and the women elegant. Both were garnished in glacial turquoise. Children raced like dressed-up dolls and the Khampas tucked their curved daggers neatly in their bright red sashes. An expansive white tent with colored Buddhist motifs had been erected. There was quite a celebration underway.
Many were tipsy on chang and they offered us glass after glass. Not to appear unsocial - we enthusiastically accepted and soon we were as lubricated as they were. The smiles and slaps on the back were infectious. In the grand tent attendants in brocade blew long brass horns and a row of monks sat cross-legged along a low table. They offered blessings to a continuous line of pilgrims. Trusting our inebriated state would not dilute a blessing’s power - we jumped in line and were duly anointed.
Sooner than we wanted Mr. Luo announced it was time to go. We gathered a brightly clad group of locals on the ferry landing for a parting photograph. To this day it remains one of my favorites.
The next morning we began our long zig-zagged grind up the Bönri massif to the 14,300 foot Dakmo Serkyim La pass. This would be our gateway into the lush Pome district. Our eventual arrival found the crest deep in snow. Like all passes in Tibet, this one sported numerous stacked mani stones and a profusion of prayer flags both old and new. See Footnote: Prayer Flags & Mani Stones.
Stopping to photograph the flags and the swallowing Himalayan scenery, I couldn’t help but again think how the Tibetan’s Buddhist faith was inseparable from their daily lives. Evidence of this deep-rooted conviction is seen everywhere - even on the lofty mountain passes.
Our long and steep free fall off the pass delivered us into the verdant Rong-chu valley. We had officially left central Tibet and were now driving into a jungled forest of constant rain. The Rong-chu valley is located at the western terminus of the world’s greatest vapor tunnel - the Yarlung Tsangpo gorge.
Here’s how it works. A thousand miles south in the Bay of Bengal tropical moisture forms gigantic monsoon clouds. Lumbering over India they plow into the eastern flanks of the towering Himalayas. Unable to advance, the humid air masses are diverted along the mountain range until they find a gap - the Yarlung Tsangpo River gorge. This cavernous passage funnels torrents of rain and violent storms into the world’s deepest canyon. Annual precipitation of over 25 feet has been recorded making this one of the wettest places on earth. It is uniquely inhospitable to travel. For years the perpetual cloud cover also prevented aerial photography and mapping.
Forty miles from Bayi we arrived at a small Chinese logging outpost called Tumbatse. Tumbatse was the 1924 operating base for the British botanist explorers Francis Kingdon-Ward and Lord Cawdor. Years later we would learn that from Tumbatse one can travel south over the Nyima La pass and down to the hamlet of Pe. Pe is located on the south bank of the Yarlung Tsangpo River. It is the entrance into the Tsangpo’s savage inner gorge. It would also be our 1995 exit point from Tibet’s mystical “Beyul Pemako” region (the, Hidden Land of the Blossoming Lotus).
We continued through Tumbatse on a nice downhill incline when I noticed a red light on the dash-board. Asking the driver what the problem was he said, “No stops. No stops.”
That meant our brakes were out.
“Well, it’s a good thing we didn’t have ‘No Stops’ twenty minutes ago plunging down the 4,800 foot vertical drop from the Dakmo Serkyim La pass,” I said to no one in particular. It’s like driving through the Hidden Lands’ landslide areas we had ahead of us; when traveling in Tibet you just have to trust that it’s not your time to die. Otherwise you’d be a continuous nervous wreck.
Soon we rolled into another makeshift logging town - Lunang. Located at an elevation of 9,500 feet, the Lunang forest is the largest in Tibet. The makeshift settlement itself was rough. It looked like a scene out of a spaghetti-western. The main street was a foot-deep in mud, forcing vehicles to drive around the town. And its plank board sidewalks seemed to single-handedly hold up most of the ramshackle buildings. There was an unfriendly atmosphere as the town’s laggards gave us evil looks and “just keep driving” stares.
Undaunted, we needed to get the brakes fixed so we slogged up to a shack that held some resemblance to a garage. The driver got to work and we went to explore the town. Soon we came to a group of locals standing around an open air pool table. There was an awkward silence. Troy walked up to the alpha Khampa*, shook his hand and challenged him to a game. The Khampa wryly agreed and they racked up the balls - minus two that were obviously lost. The pool table itself looked like an obstacle course with the torn felt taped and peeling, blotchy chang (barley beer) stains, and other impediments to a smooth roll. But this just seemed to add another element of skill to the game.
*Natives of the Kham region, Khampas are known as the warrior class of Tibet.
We have found in our out of the way travels that the best way to handle these tense situations is to walk in with and air of confidence and a certain amount of joking bravado. First of all, most had never seen big tall white guys in relatively clean clothes. And secondly, it’s hard to get angry with someone who looks you in the eye, holds out his hand and is obviously enjoying the encounter. A small crowd gathered as Troy and his new Khampa friend had a raucous game of pool. This afforded me the opportunity to snap some great photographs.
One picture in particular stands out. It was a group of tough guys I convinced to lean up against an old wall and look mean. I got my point across by gritting my teeth and growling. They liked that. They were in their traditional garb and I titled the photo, “The Monpa Mafia”.
One other thing about photographing indigenous people, and this is just my personal code of conduct, I always ask first. Many cultures have strong beliefs about photographs - ranging from soul stealing to casting spells. And I also compensate them. My logic is, I am “taking” their photograph. To restore the balance of reciprocity in the transaction they should be compensated. And almost always a few coins will do the trick.
Troy gave the Khampa a run for his money. But the “home table” advantage was too great. The Khampa sank the eight-ball to resounding cheers from the crowd. Laughing and shaking hands all around we boarded the land cruisers for the remaining forty punishing miles to Pelung. After Lunang we again began shedding big chunks of elevation. Our road followed the turbulent Rong-chu River, and with each mile the air got warmer and wetter and the forests trans-genderd to jungle.
As we drove the abysmal road we were astonished at the number of logging trucks that passed. An equal number of military transport trucks also bounced by. The Chinese were busy taking out the lumber and bringing in the military. The Chinese call Tibet - Xizang - which means “Western Treasury”. Since their 1950 invasion they have plundered Tibet’s old growth forests and stripped its earth of copper, uranium, gold, and other precious metals.
Eventually we arrived at a collection of shacks called Pelung. This would be our trailhead and we were all ready to get out and move.
Pelung is located at the confluence - or collision - of the Rong-chu River flowing northeast and the Po Tsangpo River flowing southwest. The combined waters then flow southeast as the Po Tsangpo River and merge twenty miles below into the mighty Yarlung Tsangpo River at the apex of its “Great Bend”. From here the Yarlung Tsangpo curves south and flows into India as the Dihang River some eighty miles below. It then turns back west onto the Assamese plains as the venerated Brahmaputra River.
Only here, at the thrust pivot point of two grinding continents, can you find geography twisted enough to confuse rivers into head-on collisions.
Located at 6,700 feet, the grubby town only had a few crumbling buildings. They were moss covered and the jungle seemed to be absorbing them back into its bowels. It was late in the day and we only had time for a short walk. We had a quick dinner of greasy noodles with the Chinese couple that owned the village’s dilapidated “guest house”.
Ready for bed, Chris Grace, Jerry Dixon, Troy and I were crammed into a single filthy room. It was pounding rain outside, the roof was leaking and there was smelly human feces running down one wall. The feces held our conversation for a while, “How can a person shit five feet up on a wall?” There were some creative hypothesis but we soon tired of the subject and turned off our flashlights for bed.
At first, other than the steady rain, it was quiet. I was looking forward to a decent night’s rest. But then we heard them - the pitter-patter scurry of rats - lots of rats. Suddenly Chris Grace let out a terrifying scream. Our lights came back on and Chris was sitting bolt upright on his cot. He was visibly shaken. Eyes wide he told us a rat - a big rat (holding his hands the size of a football) - with blood red eyes and jagged teeth had jumped onto his face. Not knowing whether to laugh or cry, we turned off our lights, pulled our sleeping bags over our heads and tried to go to sleep. Of course this experience emboldened the rats but we eventually tuned out their cross-cot scuttles. The next morning we discovered one had gnawed its way into our food bag - no small feat - and devoured a good portion of our oatmeal. Ever since that eternal night we have referred to Pelung as the, “Leaping Rat Lodge”.
The next morning we learned that the majority of our porters had been forced into some kind of Chinese military training and wouldn’t be available until 2:00pm. With our extra time we hiked down along the river for a couple of miles to a rickety suspension bridge. We could see the trail continue on the opposite bank. The river was huge and full of rapids. Troy and I shuddered. We took a few pictures and then returned to Pelung to outfit our packs and ready for the trek.
Following lunch and with our gear in order, we still had a couple of hours before the porters were expected. Miraculously we found a shack that sold warm liters of beer. Troy, Chris, Jerry and I pulled up some crates for chairs and declared a Happy Hour. Soon the four of us were laughing and joking like long lost friends.
Looking for the Hidden Falls
About 2:30 in the afternoon our porters began drifting in. They were an interesting lot. Direct decedents of the warring Mishimi and Abor tribes, they were small in stature but huge in stamina. Well studied in the art of trekking, their sure-footedness was a marvel. Their choice of clothing was green fatigues, Red-Chinese army-issued pants and jackets with well-worn dress shirts. Some wore caps sporting the red star of the People’s Liberation Army. Most had tattered sweat pants under their trousers and lengths of cloth wound around their calves and ankles to ward off ever-present leeches. All carried metal-scabbard belt knives. The coolest of the troupe paraded around in knock-off sunglasses.
What fascinated us most was their footwear. While we had high-tech, ankle-lacing waterproof boots, they negotiated the Himalayan terrain in cheap Chairman Mao tennis shoes - most of the time lacking both socks and shoelaces. And for rain gear they each carried a torn piece of plastic.
They were people of the earth. They lived blending into their landscape - not hiding from it as we did with our fancy GORE-TEX® clothing, state-of-the-art tents, and other amenities designed to separate us from our surroundings.
They lived in a cash-starved environment. We learned that the average wage for the Great Bend area fluctuated between $150 and $250 per year. With a porter pay rate of between $5 and $7 per day, these human mules were income-equivalent to our culture’s brain surgeons.
But there was a downside. Local porters were notorious for their nefarious behavior. Stealing, desertion and porter strikes were experienced by outside expeditions as far back as the mid-1800’s. A favorite ploy was to wait until the expedition was deep into the hinterlands and then stage a strike demanding double wages. Expeditions had little leverage in these unbalanced situations.
It was well-known practice that you never shared with the porters. To do so would open Pandora’s Box - inviting an incessant barrage of begging. The best way to prevent bad-behavior was to padlock all bags and maintain a relatively aloof and authoritative demeanor.
Rick masterfully negotiated the daily wage and soon our entourage of nine westerners, our required Chinese liaison - Mr. Luo - and eighteen porters were hiking back to the bridge and on down the Po Tsangpo River gorge.
For Troy, Jerry, Chris and me this was “buzzed hiking”. We had each consumed two liters of warm beer during our makeshift Happy Hour. With every step we could feel it sloshing in our stomachs.
I was hiking next to Rick. As we wound our way through a combination of thick jungled vegetation and hulking old growth forest he told me that we would be the first westerners to travel an upcoming trail to the camp of Mondrong. As previously discussed, Rick was into “firsts”. He said he expected three “firsts” from this trip; the first to traverse the Yarlung Tsangpo River’s Upper Granite Gorge (which we had just completed), the first to negotiate the Mondrong trail and the first to see the legendary Lost Falls of the Brahmaputra.
One of the things I like about hiking is it gives me time to think. As we continued I reflected on what Rick had said. It was quite remarkable that towards the end of the twentieth century there was still a place where no Western explorer had yet set foot. And while the Himalayan mountains, earthquakes, avalanches, perpetual rain and hostile tribes were all formidable opponents, it was Tibet’s historic isolationist policy followed by the Communist Chinese invasion and complete closure of the area that had been the biggest impediment to exploration.
I thought about how lucky we were to know Rick Fisher. He was the first Westerner to successfully crack the Chinese permitting code for Tibet’s, Great Bend of the Yarlung Tsangpo - also known as the “Hidden Lands”. And I again reflected on the incalculable number of fortuitous circumstances that had to line up perfectly to have Troy and me there hiking next to him. While I’m not religious, there was a force at play far greater than chance. In my life-long study of the mind I was beginning to believe this force was within each of us. And there was a way to harness it - thereby influencing our realities. This is what intrigued me about Tibetan Buddhism. The trajectory of our lives was not in the capricious hands of another - of an exterior existing god. This would require “dualism” - a principle Buddhism categorically rejects. We - ourselves - were the commanders of coincidence. Little did I know how critical this force would become in our future expeditions into Tibet’s Hidden Lands.
The riverside trail was spectacular. We were hiking beneath gigantic rhododendron trees - each seemingly possessed its own soul. At one point we came to an 800 foot sheer cliff. The trail continued 50 feet above the churning river on a dilapidated, loosely planked, cat-walk hanging precariously from the canyon wall. At another cliff the footpath had been gouged out of the rock. The porters called these hand carved sections the “Tiger’s Mouth”.
The trail from Pelung to the confluence was known as “Nettle Alley”. Along this stretch we were introduced to two scoundrels who would haunt us on this expedition and all future ones - the Hidden Land’s leeches and stinging nettles. See Footnote: Leeches & Stinging Nettles.
While we found several leeches on us, none had time to attach before we brushed them away. The nettles were another story. Camouflaged with thick trailside vegetation, they were almost impossible to detect. It was only after you brushed by the plants that the effects kicked in. It was like someone threw a saucepan of boiling water on you. The initial pain was intense and the automatic reaction was to rub the contacted area. This only ground the thousands of dislodged microscopic hypodermic needles further into your skin. Following a minute of excruciating agony the pain would dial down to a hot burn and then fade into a numbness that could last for hours.
Out of necessity we became somewhat proficient at identifying the plants. In these thick sections you didn’t walk too close to the person in front of you. Their passing could snap the stalk back slapping you on the arms, legs - or worse - on the face. Clothing was a weak deterrent.
Troy and I had gotten ahead of the group and came to another suspension bridge. Here the trail split. One branch continued on river right and the other crossed the bridge and continued on river left. Not certain of the route, we waited for the porters. Across the bridge it was and down the trail on river left. Our day’s late start had us now looking for a suitable camp. Soon the porters found a lush meadow next to a stream and we assembled our tents.
After an icy stream bath Troy and I were drying off on a big flat rock. Suddenly movement caught my eye. It was high on the ridge across the river. I pointed it out to Troy. It was a tiny turquoise speck. We watched it inching along and then it dawned on us, “That’s Jerry!” Still tipsy when he came to the bridge crossing, he missed the turn and was well on his way to Bhutan. “Jerry!” we screamed in unison. About the fifth scream the speck stopped. We kept yelling and finally the speck started going back the other way.
Right before dark Jerry - in his turquoise shirt - staggered into camp. At fifty three, he was the second oldest member of our group. He was exhausted. Collapsing on the rock next to us he looked over and said, “Great way to start a hike, eh?”
Footnote: Prayer Flags & Mani Stones
Footnote: Leeches & Stinging Nettles
To feed, a leech first attaches itself to the host using the suckers. One of these suckers surrounds the leech's mouth, which contains three sets of jaws that bite into the host's flesh, making a Y-shaped incision. As the leech begins to suckle, its saliva releases chemicals that dilate blood vessels, thin the blood and deaden the pain of the bite. In other words, it first injects you with an anesthetic so you don’t know you’re being bitten and then it injects you with an anticoagulant so your blood flows freely.
Because of the saliva's effects, we usually weren’t aware we’d been bitten until after the leech released. Then we’d see the incision and the streaming of blood that stained our clothes and was difficult to stop.
Leeches are heat seeking. At night we’d place a candle in the jungle and watch as hundreds inched their ways toward the flame. The jungle floor would come alive with an undulating carpet of advancing leeches. At night in your tent you could look up and see countless slimy silhouettes wiggling to get in.
They are elastic and expandable by nature. You just can’t keep them out. They can go skinny and climb thru the eyelets of your boots and weasel thru two pairs of socks only to reconstitute on your feet leaving you hiking in squishy pools of your own blood. It is also important to have a very good friend (in my case my brothers - Troy or Todd - and visa-versa) who could give you a full body inspection before you got in the tent. I handled the reciprocity of these inspections with some indignation but it was better than going to bed with alien leeches in your sleeping quarters. (On more than one occasion I would wake up to find a blood engorged leech or two clinging to the ceiling of our tent and blood soaking my sleeping bag.)
My personal record was twenty two of the little bastards sucking on me at one time. And while they carry no diseases, they can leave infections if removed incorrectly by simply pulling them off. (Pulling off the leech leaves the head inside your flesh rendering the bite site susceptible to infection.) We found there were three ways to effectively remove a leech - a cigarette or lit match, or by a generous sprinkle of salt. Of course the Buddhist pathfinders and porters would not kill them and they showed us how to skillfully rotate the leech in a clockwise direction (traveling with the Buddha) and pretty soon the leech would simply release its death grip and fall off.
Many times the affected area goes numb and can stay that way for hours. If not cleaned correctly, the contact areas often become infected.
It felt wonderful being out of the squalid government compounds and sleeping in a clean tent. It rained a couple of times that night but dawned clear. We had an early breakfast and were soon on the trail. After another bridge crossing we continued following the course of the river.
Soon our trail began ascending off the valley floor and up a mountain. Evidently this was the Mondrong trail that had yet to be traveled by Westerners. It was steep - very steep. We crossed over several landslide areas. This was always nerve racking. The soil was menacingly loose and many times your step simply gave way - cascading tumbling dirt and rocks. Traveling these landslide corridors required intense concentration. Conversation ceased and foot placement was all consuming. If you slipped the angle of repose was too steep to stop.
It was a hot day. The elevation gain and unconsolidated footing took its toll. We continued climbing the interminable switchbacks. After gaining a vertical half mile in elevation our quads were screaming and our lungs were on fire. We finally topped out. It was a jungled area full of prayer flags flapping lethargically in the breeze. We followed the flags and they led us over a ridge and down to a small elfin hamlet called Mondrong (Mondrong means village of Monpas).
It was late afternoon when we arrived. The village elder offered us a one room log hut. We all piled in. Mr. Luo found some potatoes and onions and a couple of other vegetables we didn’t recognize. He cooked up soup on an open fire in the center of the room. All tribal homes are built this way. The cook fire is in the main room and open. The smoke hovers in the house and eventually finds its way through the roof’s wooden shingles. The concept of a chimney was yet to take hold.
Before turning in Troy and I went for water. The village had a communal aqueduct system which consisted of huge bamboo shoots cut in half and lashed together. The streaming water looked good. We skipped the filtering and filled our bottles. We then sat on a log and absorbed our surroundings. Troy and I always seemed to make time for these reflective moments. The endless night was above. The dancing orange glow of cook fires silhouetted the tiny village, so removed from the bustle of our regular lives. Unintelligible conversations were bracketed by jungle sounds and punctuated by occasional bursts of laughter. This was a moment in time that would never be duplicated. So exotic and so very far from home. This was adventure. We had survived the river. We were grateful.
Suddenly we heard the most sonorous singing. Turning around there were three tribal girls serenading us. They were young. One had a baby in a shawl on her back. They were precious. They were pretty. Their sing-song harmony was icing on the evening. I recorded three of their songs. I will occasionally listen to them and float back to that delicious moment in time. Returning to the smoky cabin, Troy and I opted to sleep on the porch.
Taking off my boots I noticed my left sock was soaked in blood. A leech! This was the first of hundreds that would attach and plague us in this parasite infested jungle.
Waking early, Rick, Troy, Eric, Jerry and I were soon hiking up another steep trail. We had three porters carrying Rick’s pack and two other day packs with food and water. Rick had studied the area extensively. This was his fourth time into the Great Bend. He was convinced if we could get to this one certain ridge-line and follow it down to its spur we would have a direct view into the final four unexplored miles of the inner gorge. And with this view held promise of finding the fabled “Lost Falls of the Brahmaputra.”
Continuing upwards we soon passed through a sister hillside village called Sengchen. The term “village” in this context is misleading. Two or more houses constitute a village. These were hamlets - small collections of log houses. The architecture had a “Swiss Family Robinson” feel with hand-hewn logs and bamboo water pipes. The homes had small yards with tea and barley gardens. The animals - mostly pigs, chickens and yaks - were corralled under the stilted houses. We noticed many of the children were deformed - a result of inbreeding.
Hiking up in a westerly direction, we finally gained the ridge. Here the trail continued over and down the other side. Rick wanted to follow the ridge-line southeast towards the inner gorge. But the porters indicated we should stay on the main trail. We thought this odd. Rick found a game trail that tracked the ridge and we headed in that direction. We noticed the porters’ behavior changed. They were talking excitedly and kept slowing down. Something was up. About a half mile down the ridge line the porters bolted off to the left. “Catch them!” Rick screamed.
Unbeknownst to us, Rick had the trip’s cash ($10,000.00) hidden in his backpack that was now racing down the mountain. It didn’t take us long to coral the deserters and Rick grabbed the porter with his pack and slapped him around. He didn’t hurt him but he got his attention.
We were to later learn that the inner gorge of the Yarlung Tsangpo was a most sacred place to these tribal people. They feared taking Westerners into their revered sanctuary would anger the protector spirits. Retribution would include landslides, brutal storms, damaged crops, barren women, disease and general bad fortune.
It was on this trip that Troy and I realized the striking differences between our cultural reality and that of the Monpas and Lopas. We never could get them to understand the concept of a map. Their directions were all in their heads - trails traveled since birth. And chronologic time escaped them. “We’ll meet you there at 3:00pm” meant nothing.
Their lives were lived in a sub-context of malevolent spirits and guardian protectors as real to them as maps and time were to us. The reality gaps were considerable. We had to keep reminding ourselves of this fact.
Taking our three packs and sending the porters on their way, we headed back up to the ridge and continued to follow its course. Scrambling another two miles along the on-again, off-again nettle infested trail we came to a meadow. It afforded us a line of sight into the gorge. Reminiscent of Eric’s scouting of the Upper Granite Gorge, the steepness prevented us from seeing much of the river itself. However, Rick was hoping to catch a glimpse of a waterfall. As he explained it, the drop was so great that the water would be spewing forth as though blown from a giant fire hose.
By this time Troy and I were getting bored. We didn’t share in Rick’s enthusiasm for firsts. And we couldn’t understand the hoopla over seeing a distant waterfall. We followed Rick down the ridge a little farther but the thickening forest obstructed our group’s view of anything but the immediate area.
Rick was discouraged. Turning around we headed back to Mondrong. This was spectacular countryside. Troy, Jerry and I lagged behind taking photographs of Sengchen and the magnificent mist-filled Great Bend below us. And though we knew the mountain peaks of Namcha Barwa and Gyala Pelri loomed somewhere above, they were shy and continued to hide behind cloaks of ominous clouds. They stayed shrouded for most of our trip.
It was strange being this close to the inner gorge. Every now and then a distinct rumbling would blast down the valley. Sounding more like clapping thunder than a landslide, these terrestrial rumblings were constant reminders of the geologic instability of the Great Bend.
We later learned that we were seventy years late from being the first westerners to hike to Mondrong. And we weren’t the first to come up with this ridge-line approach to finding the Lost Falls of the Brahmaputra. According to Captain Francis Kingdon Ward’s book, “The Riddle of the Tsangpo Gorges”, in 1924 the British botanist-explorer visited both Mondrong and Sengchen in search of the falls. He wrote:
Next we ascended one story from the terrace on which Pingso (Mondrong) is built to a village called Sengchen on a spur; and then the fun began.
We had only one object in coming here – to explore that part of the gorge which had been hidden from us, between the rainbow fall and the Po-Tsangpo confluence, where the river turns back on itself to flow north-west-wards round the long jagged spur of Gyala Pelri. Here if anywhere were the ‘Falls of the Brahmaputra’ which has been a geographical mystery for half a century; and the final solution – falls? or no falls? - was now within our grasp. Our excitement may be imagined; and the fact that the river between the rainbow fall and the confluence dropped 1,851 feet was favorable to the theory of a hundred–foot waterfall somewhere. *
*Ward, Captain F. Kingdon. The Riddle of the Tsangpo Gorges. London: Edward Arnold, 1926. Pp. 234-235.
And chances are good the one room log cabin offered to us was the same one described by Kingdon Ward in the same passage, …we were all across and safely lodged in a one-roomed Monba (Monpa) hut, placed at our disposal by the villagers of Pingso (Mondrong).
Kingdon Ward’s 1924 experience with the Monpa hunter-porters and climbing the ridge for a view into the inner gorge was remarkably similar to ours. He described it in a paper he read to the Royal Geographical Society on May 25, 1925. Here are the relevant excerpts:
Retracing our steps up the steep ridge, we crossed the Po Tsangpo some 3 miles above the confluence (Yarlung Tsangpo & Po Tsangpo rivers) to a Monba village called Sengchen…
The local villagers obviously did not want Westerners in their sacrosanct inner gorge.
*In a book Ken Storm co-authored, “Frank Kingdon Ward’s Riddle of The Tsangpo Gorges”, he mistakenly claims, “In the spring of 1996 we followed the same trail - the first outsiders to return since that winter of 1924.” (Pg. 225) Unbeknownst to Storm, our group hiked that same trail in 1994.
Zachu and Death on the River
The next morning Mr. Luo prepared a hearty breakfast of rice and eggs. We then hiked east, all the way down to the Po Tsangpo River. We were on our way to the bluff-top hamlet of Zachu. When we got to the river there was no bridge. We followed the porters up river some ways and came to a 150 yard cable stretching to the other side. “Seriously” we thought. “We’re going to get ourselves and all our gear across this river on that little cable?”
Well, that was the plan and our new friend Jerry was the first to go. Two porters wrapped a leather thong around him three times and attached it to a rusty pulley. Then a porter pulled the bolt out of the pulley bracket and placed the wheel on the cable. At this point Chris Grace leaned over to me and whispered, “That’s the porter Rick slapped around yesterday!” Then the porter shoved the bolt back in.
They were preparing to shove Jerry off over the river. Thankfully he was paying attention. He noticed there was no end nut to hold the bolt in place. He demanded the nut be secured. The recalcitrant porter pulled it out of his pocket and screwed it on.
“Did they do that on purpose…?” we wondered in light of the prior day’s porter problems. There was definitely a new found tension within the ranks. Would a Westerner’s death appease the guardian spirits for our intrusion into their hallowed inner gorge? It wasn’t out of the question. What we wrote-off as superstition could be very real to them. I reminded myself that they were living in a culturally inculcated reality very different than ours. If anything, my study of the mind taught me that “reality” was a uniquely subjective experience. And nobody had a corner on the market.
We went on hyper-alert.
Jerry zipped and pulled safely to the opposite bank.
There was another thin rope tied to the pulley so that it could be retrieved after each crossing. It was explained to us that while moving you keep your hands off the cable at all cost. But this was harder than it sounded. The weight of the 150 yard metal cable had it sagging. So once you pushed off, gravity raced you to the middle. Traveling fast the pulley made a buzzing noise. Looking down you could see the thundering river 80 feet below and you instinctively wanted to grab the cable. If you did the pulley would run over your fingers. According to the porters, this happened to a local the year before. He lost several fingers and he fell to his certain death.
Once you attained the cable’s halfway equilibrium your momentum stopped. Then you reached and grabbed the cable and pulled yourself up the other side. With our crew of twenty eight and all our baggage it took several hours to complete the crossing.
Then we had a magnificent climb. It started up a slash and burn banana and bamboo field. New growth ferns were sprouting from the charred soil. I passed one with a green Tibetan bamboo pit viper* coiled and camouflaged on its broad leaf. The porters went crazy. These venomous snakes are deadly and greatly feared by the locals. Still, as with leeches and all other living creatures, their Buddhist faith doesn’t allow killing. The porters gave the viper a wide berth. That evening they burnt juniper and tsampa offerings to its spirit and its kindness for not striking.
*Trimeresurus tibetanus AKA: Tibetan bamboo pit viper - is a venomous pit viper species found only in Tibet.
Hiking on, the ascent got steeper. There was no recognizable trail so we just scrambled up the slope. I looked over at Bill Bacon. This guy was incredible. Not only was he carrying his day pack, but he was also lugging his 18mm movie camera. It had to weigh another 20 pounds. At 67 years old Bill was an inspiration to us all.
Then I noticed a blotch of blood on my sleeve. Opening my shirt I found a swollen three-inch-long tiger leech. It had released from my arm and was caught in the material. It was writhing in gluttonous ecstasy. Blood continued to stream down my bicep. “How can something this repulsive and this large bite me and draw blood and I don’t even feel it?” I wondered out loud. The others walked up to take a look and were equally revolted. It took every ounce of self-control I could muster not to stomp it under the heel of my boot. But I was beginning to pay attention to this idea of guardian spirits. I placed it back in the foliage. It could live a year on what it just drained out of me.
With leeches on our minds we hit the ridge line that would take us to the collection of shacks known as Zachu. The clouds were starting to move. All of a sudden we could see the 23,733 foot Gyala Pelri on the Asian continent. And then we could see the 25,531 foot Namcha Barwa on the Indian continent. The distance between the two is only thirteen and a half miles. As Rick originally deduced, this creates the deepest canyon in the world. And rushing between the two giants was the powerful Yarlung Tsangpo River nearing the apex of its great bend. This panorama was truly a sight to behold.
Zachu, with its white fluttering prayer flags, is located on a grassy knoll high above the confluence of the Po Tsangpo and the Yarlung Tsangpo rivers. This cat-bird seat affords the most expansive view of the northern course of the Great Bend.
Upon entering the Buddhist enclave we saw a row of brightly colored and very orderly high-tech tents. They looked so out of place in this primitive settlement. For weeks now we had been traveling in earth tones. These sudden bright bursts of color assaulted our eyes. It’s interesting how proprietary we become in our travels. The tents meant we would have to share our Shangri La with others from the outside world. Our Zachu experience would somehow be compromised.
Soon a stout looking Japanese fellow walked up and introduced himself. His name was Susumu Nakamura. He was one of Japan’s most venerated explorers having summited Mt. Everest as well as skiing to both the North and South Poles. As he explained it, he had been hired by a Japanese industrialist - Heihachi Takei - in a desperate attempt to locate his missing son Yoshitaka.
The year before, in 1993, Yoshitaka was part of a China-Japan exploratory team that secured the first permit to kayak the Yarlung Tsangpo River. They purportedly paid the $1 million permit fee that we so brazenly avoided. Their launch site was to be at the confluence directly below Zachu. In anticipation of their maiden voyage, Yoshitaka and his teammate Yasushi Tadano opted for a practice run on the merging Po Tsangpo River. Just as Tadano paddled into the current he was engulfed in a massive recirculating whirlpool and capsized. Seeing his friend in trouble, Takei plowed into the river to rescue him. He was immediately sucked into the same hydraulic and also capsized.
The explorer, Susumu, told us they were conducting a ceremony for the lost kayaker and invited us to join. He led us over to his group and introduced us to the father - Heihachi Takei. It was a somber eulogy but the sublime beauty of the setting was unparalleled. Aging prayer flags rippled in the breeze escorting juniper “puja” smoke into the atmosphere for the benefit of all sentient beings.
Not willing to give up completely, the elder Takei would fire off a small cannon at regular intervals. And brightly colored kites were flown on the outside chance his son might still be alive and see them - recuperating somewhere down in the canyon.
Following the ceremony they invited us to tea. These were fine men and we shared in their loss. Years later I was saddened to learn that in 2008, Susumu Nakamura and two Japanese climbing partners were killed in an avalanche on Mt. Kula Kangri (24,730 feet) in south central Tibet.
Leaving the Japanese camp for our own, I admonished myself for my negativity. Meeting the Japanese had enhanced my experience, not diminished it as I was so quick to project upon first seeing their tents.
“If I could just put a little space between me and my thoughts.” I said to myself. “I guess that’s what meditation is all about.”
We use footnotes throughout the book to describe subjects that support the narrative. When relevant in the Blog Posts, I will include them at the end giving the reader the option to review them or not at his or her discretion.
See Footnote: “Great Bend of the Yarlung Tsangpo - Geology”
In high spirits we loaded back into the land cruisers and headed out. The drive would be a three day, 270 mile slog on primitive roads. Our route would loosely follow the Yarlung Tsangpo River to the apex of its horseshoe bend. These dirt road ramblings into and out of Tibet’s Hidden Lands took their toll on both the passengers and vehicles. The land cruisers were all prematurely old – with suspension long since collapsed. This applied to both the shocks and seat cushions. You literally felt every jarring bump as it reverberated throughout your skeletal system. The roads were terrible. Every now and then you’d hit a hole so hard it would launch your cranium into the roof. And it went on hour after hour after torturous hour.
There were meltdowns on these drives. Occasionally someone would snap and you’d see a convoy vehicle slam on its breaks. Following a string of expletives an irate passenger would hurdle out the door with a death grip on his or her lower back or concussed skull. Seriously, it was brutal.
Also, on the land cruisers everything had shaken loose. Streams of fine dust poured in the countless gaps and cracks coating passengers and baggage. You could taste the grit in your teeth. Sometimes it made mud. On long days everyone ended up looking raccoon-ish with grime caked faces. And the rattle traps were deafening as we clamored down the washboarded roads.
Equally challenging were the occasional mud bogs. We were heading east into one of the wettest regions on the planet. Many times when driving a flooded road the land cruisers would sink to their axels. Hopelessly stuck, we would all pile out, slosh through the muck to lock the hubs into four-wheel drive and push the truck out of the mire. Invariably, when the wheels gained purchase the driver would gun it spackling each of us with mud from head to toe.
Top that off with the god-forsaken, Chinese government sponsored “hotels” where we were forced to stay. The lice, fleas and rat-infested rooms with their bare, multi-stained mattresses were one thing – but the bathrooms were truly deplorable. The stench and filth were so wretched that many times we simply couldn’t go in.
Then there was the in-transit food. It was a standing joke that not a single chicken breast existed in the country of Tibet. We’d get the head or feet. On a good day an emaciated wing – but never a breast. There were other unrecognizable meats appearing out of dirty back room kitchens. We’d pass on those.
You earned your trips to the Hidden Lands.
It was about a fifty mile drive to our evening’s destination – a riverside village named Nang. Along the way we saw no less than forty destroyed monasteries. It was tragic. Even the rubble contained ancient Buddhist frescoes and whispers of original grandeur. The Chinese invasion took a tremendous toll on Tibet and its primeval culture.
See Footnote: “China’s Invasion of Tibet”
Once in Nang our assigned hotel was squalid. They packed eight of us in one room. The toilets didn’t work and there was no water. Troy, Rick and I talked a driver into shuttling us down to the river for a bath. While the others had dinner in town, Troy and I cooked bean burritos in the room. They were delicious. Following that we struck out for a beer.
It was crazy. In these rural areas in the 1990’s we were rock stars. Everywhere people gathered and stared. And not just a few people. Throngs of gawkers would follow us through town studying our every move. And the further into the outback the more intense this scrutiny became. In the tribal villages we’d awake to twenty people staring into our tent watching us sleep.
Once out to the road we saw a row of matchbox restaurants. A swarm of Tibetan kids were peering in one of the windows. “That must be our group.” Troy said.
It was. They were just finishing up. We joined them for a couple of luke-warm beers and then headed back to the hotel and went to bed. Our cotton liners were no match for the onslaught of fleas and crawling mites.
The next morning, May 17th, we didn’t bother with breakfast. It would be an all day, 150 mile hammering to that night’s layover in the military town of Bayi. It was sunny and Troy and I made a critical mistake. We wore shorts. Nobody wears shorts in Tibet. This didn’t help with the unwanted attention.
Grinding out of town Rick told us that significant to the day’s travel was our route along the Yarlung Tsangpo’s Valley of the Kings. This was Tibet’s cradle of civilization dating back 11,000 years. The dramatic drive was full of tattling ruins revealing stories of ancient, though sophisticated, societies.
Towards the end of the day we would be entering Tibet’s, fabled Kong Po region. The China National Tourism Administration refers to this scenic area as the “Switzerland of Tibet”. Due to the wetter climate, Kong Po is a botanical powerhouse. Summer months find the valley carpeted vibrantly yellow in full bloom rapeseed fields. At an elevation of 10,000 feet, the region is home to forests of cypress trees – some dating back 2500 years (as old as Buddha himself). In addition, Kong Po is a stronghold for Tibet’s pre-Buddhist Bön religion. Many of the religion’s most holy pilgrimage sites are found in the forested hills around Bayi.
See Footnote: “Bön & Buddhism in Tibet”
Bouncing along lost in thought, I noticed a golden roof off to our right. I asked the driver if we could go there. He pulled up the road and coasted into a courtyard. It was a secluded monastery tucked away on a hill. We found the priest and he let us in. He told us this was the Buchusergila Khang Temple. Originally built in the seventh century it was one of Tibet’s oldest. On either side of the entrance were two huge prayer wheels, probably twelve feet high and I would guess eight feet around. Each had a gear on its base with a leather strap. Two wrinkled crones in traditional Tibetan chubas (ankle-length, woolen robes) were sitting on the floor and tugging on the straps, spinning the super-sized prayer wheels round and round and round. All the while they recited Buddhist mantras. They did this all day.
I knew there were sacred syllables and all that. But the scene reminded me of a Dalai Lama interview. When asked about this practice he pragmatically answered, “Well, at least when they are reciting mantras their minds aren’t scheming misdeeds.”
There was an off limits inner-sanctum. Ten yuan handled that. The priest unlocked the huge wooden doors. They creaked as he muscled them apart. Inside were hundreds of burning yak butter candles with occasional streams of light finding their way through sooty windows. The rancid aroma was thick. It was so dark that we couldn’t make out the statued images. But they felt old. Three Om-Ah-Hums and we turned and walked back into the stabbing, high-altitude sunlight.
The monastery was ringed with 100 smaller brass prayer wheels. They stood about a foot high each and were mounted – waist high – in the perimeter wall. There were a few pilgrims spinning the gold colored cylinders. Troy and I jumped in and spun every single one. After our river adventure we were thankful – very thankful.
Rattling down the road we crested a hill and sighted a distant scab melded into the pristine landscape. It jumped out at us. It was an injury. It was the sterile Chinese town of Bayi. We checked into a government sponsored hotel, moved our stuff into the rooms and were then told we had to leave because we were foreigners. Our next option was a four-storied, cement block government hotel that didn’t have bathrooms. When we asked the Chinese manager in the sweat stained t-shirt with the cigarette dangling sideways out his mouth, he just shrugged and directed us to the back lot. Here we found a mine field of human feces. Troy and I were staying on the top floor so we just did our business on the roof. And we weren’t the first ones to think of that.
Troy Gillenwater’s 1994 journal notes:
We walked through Bayi. It’s a typical Chinese frontier town: dirty, bleak, architecturally bland, disheartening. All the buildings look identical whether they’re brand new or decades old. They’re little more than rectangular concrete shells with blue or purple tinted glass, and shiny metallic monikers across the transoms. It’s atrocious really, like an architecturally castrated Las Vegas. The Chinese don’t smile. The rain drizzles. Meanwhile in the streets, frontier Tibetans wearing skins and brightly colored Chubas walk wide-eyed at the bustling activity of the biggest city many of them will ever see. I could sit and admire these Tibetans all day long. They smile constantly. Their faces, radiant and expressive, belie an inner tranquility that weaves a common thread through their entire culture. Quite different, I must say, than their Chinese neighbors.
Bayi was a military town. No photos allowed. This concrete conglomeration exemplified China’s relocation policy. As explained by the locals, the absorption policy for Tibet was designed to render the Tibetans a minority in their own land. By offering inviting monetary incentives for Han Chinese to relocate to these remote areas, the interlopers flocked by the thousands – by the hundreds of thousands.
Note: In 2006 China completed the final 710 mile section of a 1,215 mile railway between Beijing and Lhasa. This high-altitude train reaches Himalayan elevations over 16,000 feet and can transport up to 1000 relocating passengers per run.
The strategy achieved its desired results. But the human consequences were abominable. The native village people were by and large illiterate. They were drawn to these newly established Chinese outposts by the lure of television, alcohol, prostitution and all the worst that frontier cities have to offer. The Tibetans were soon relegated to the lowest rung on the social ladder. They were treated terribly by their new neighbors. We witnessed several beatings and public humiliations.
And while it was hard to watch – it’s an age-old story for native peoples – a savage evolutionary scenario. One need look no further than our own country of America to see the same pattern of occupation and how it played out for the indigenous.
Equally as miserable, most of the Chinese we met had come from large bustling cities. Suddenly they found themselves isolated and bored to tears in these disconnected territorial settlements. Apathy and alcoholism were rampant.
They just weren’t happy places.
That night we ate part of a dead duck, some fried pig’s ears and other greasy food that we couldn’t identify. Eric liked the pig ears.
Driving out of Bayi the next morning, Troy and I could never have imagined that in three years we would be back in this same military city in the Public Security Bureau (PSB) police station under arrest.
Footnote: “Great Bend of the Yarlung Tsangpo - Geology”
To truly appreciate the magnificence of southeastern Tibet’s, Great Bend of the Yarlung Tsangpo it helps to have a basic understanding of its genesis. Geologic theory estimates that 225 million years ago a huge chunk of land, which is now India, broke from an early continent near present day Australia. It began drifting north at a rate of between 3 to 6 inches per year. As it plowed its way across the sea it collected massive sheets of rock. Around 50 million years ago it rammed into Asia. The collision caused the earth’s crust to thicken to twice its normal size - to around 50 miles. The Himalayas were born.
These mountains rose to a height of nearly 30,000 feet. Today the 1,500 mile long Himalayan range demarcates the collision crease between India and Asia. The movement of continental India is still grinding forward at approximately 2.5 inches per year. Scientists project that over the next 10 million years India will surge a further 1,000 miles into Asia. This planetary crunch is forcing the mountains upwards almost a half an inch per year.
Due to their lofty height, the Himalayas are the third largest deposit of ice and snow in the world, after Antarctica and the Arctic.
This ongoing geologic movement generates frenetic seismic actively. The 1950 Assam-Tibet earthquake measured 8.6 on the Richter scale and was the strongest recorded as of that date. The epicenter was directly beneath the “Great Bend of the Yarlung Tsangpo”. Smaller earthquakes, landslides and earth fissuring plague the area to this day. The locals refer to the region as “tremor land”. Maintaining passable roads and trails is an ongoing effort.
India’s continued northward continental drift is warped by compounding lateral tensions. These counter torsions have created a "thrust-pivot point" whereby the earth’s surface is pleated and bent back upon itself like a geologic gymnast. Easily recognized on modern maps as the horseshoe shaped “Great Bend of the Yarlung Tsangpo”, this pivot point is the heart of the Hidden Lands. It contains the deepest gorge in the world - 19,714 feet (almost 4 miles). Comparing this to the southwest United States, Grand Canyon’s depth of 6,093 feet helps put its immensity in perspective.
In 1993 the Guinness Book of World Records recognized the inner gorge of the “Great Bend of the Yarlung Tsangpo” as the deepest in the world.
As of 1994, there was still a four mile segment of the inner gorge that had not been explored. This four mile segment was rumored to harbor the fabled “Lost Falls of the Brahmaputra.
Footnote: “China's Invasion of Tibet”
Since the beginning of the Dalai Lama lineage in 1642, Tibet has operated as a theocracy with the seated Dalai Lama as its ruler. The current Dalai Lama is recognized as the 14th reincarnation. (The first four Dalai Lama’s were identified posthumously.) Under this governance the country became religiously top-heavy. One out of three Tibetans was a socially dependent monk.
Five main Buddhist monasteries housed the majority of Tibet’s monastic population. The monasteries also owned the majority of the agricultural land. To grow sufficient food to support the substantial religious population, a feudal system of serfdom was established essentially enslaving the general citizenry. With practically all of its resources invested in maintaining its religion, the country had no military.
While the Dalai Lama conducted Buddhist affairs on high - from one of the world’s greatest castles - the Potala, the secular officials also led privileged lives. Not wanting to disrupt their affluent lifestyles, this elite religious and temporal bureaucracy adopted an isolationist governmental policy. This coupled with Tibet’s rugged and virtually impassable frozen boundaries served to politically and geographically "close" the country.
This isolationist posture prevented Tibet from formulating outside alliances. With no international coalitions and no military, the resource rich Tibet was ripe for invasion.
On October 7, 1950, forty thousand troops from Communist China's, People's Liberation Army crossed the Yangtze River and entered Tibet in the eastern province of Kham. This Chinese presence insidiously worked its way into a full scale invasion. The Communist Chinese couched their invasion as a “liberation” of the Tibetan people from the serfdom imposed by the existing theocracy. By 1959 Tibet was locked under Chinese rule. In 1965 the country was restructured as the Tibetan Autonomous Region. Two-thirds of its original territory was absorbed into existing Chinese provinces. This Chinese invasion took a terrible toll on the Tibetan people and their ancient culture. An estimated one million were murdered. (One out of five of the country's entire population.) All evidence of Buddhism was eradicated in an effort to spread the ideas of Marxist atheism.
Of Tibet's 30,000 monasteries, all but nine were desecrated, looted and destroyed. The scale of exploitation, destruction and human suffering is incalculable. As reported by refugees, thousands of monks and nuns were crucified, vivisected, burned alive or had their tongues pulled out for verbalizing faith in the Dalai Lama. Men and women were publicly tortured to death or driven to suicide to escape the horror and humiliation. As stated in a July 25, 1959 report prepared by the International Commission of Jurists Legal Inquiry Committee:
"It would seem difficult to recall a case in which ruthless suppression of man's essential dignity had been more systematically carried out."
In the 1980's the Chinese adopted a more liberal attitude towards Buddhism in accordance with a nationwide policy of ending suppression of organized religion. With the profit motive of creating "cultural relics" to increase the tourist industry, the Chinese government began allowing certain of the ancient monasteries to be restored and in some cases rebuilt.
Footnote: “Bön & Buddhism in Tibet”
Tibetan origination theory can seem a bit odd to those in the West. They believe the Buddha of compassion - Chenrezig - sent his disciple, a holy monkey, to be a hermit in the Himalayas. While meditating in his cave the monkey heard an ogress crying. He took pity on her loneliness and married her. Their offspring are the Tibetan people. The early Tibetans practiced the Bön religion, a faith filled with demons and magic. They believed their first kings descended from the sky. This belief in heavenly descension played a pivotal role for Troy and me on our 1997 expedition.
Recorded history in Tibet began in the 7th century AD with the reign of a young warrior king - Songtsen Gampo. He was the 33rd successor of the Yarlung dynasty and he unified all Tibet. He moved the capital of Tibet from Tsethang northwest to Lhasa. He established an alliance with both China and Nepal by marrying a princess from each country. (He also had three Tibetan wives.) The two foreign princesses, both Buddhists, converted the king from the hostile Bön faith to compassion-based Buddhism. The king built the first Potala in Lhasa as a fortress to house his wives. He also built the Jokhang to display the gold Buddha his Chinese wife - Princess Wencheng - brought as part of her dowry. To this day the Jokhang is Tibet’s most sacred temple housing its most hallowed object - the golden Buddha. This 1,400 year old statue is considered so holy that even the Red Guard vandals did not harm it during the 1950 Communist Chinese invasion.
As with any life-altering change, many Tibetans first regarded Buddhism as a foreign religion and were reluctant practitioners. In response, in 747 AD, the 38th king of the Yarlung dynasty invited a tantric sage from India, Padmasambhava (the “Lotus-Born”, also known as Guru Rinpoche), to travel to Tibet and help with the dissemination and acceptance of Buddhism. Padmasambhava handled the task masterfully by incorporating many of the indigenous Bön principles and deities into the Buddhist philosophy.
In this way Buddhism absorbed the supernatural Bön religion and reinterpreted it more in line with the Buddhist concepts of interconnectedness and compassion. Padmasambhava transformed hostile powers into guardians. This explains the existence of many of Tibetan Buddhism's modern day wrathful deities that are in reality "carry overs" from the early Bön religion.
Padmasambhava's teachings deepened the people's understanding of the mind’s ability to shape reality. Their dualistic view of a separate environment to be feared and propitiated was remolded into an interdependent sense of reverence and guardianship.
Padmasambhava successfully introduced Vajrayana (Tantric) Buddhism to the "Land of the Snows" and laid the foundation for the Nyingma tradition. The result was a hybrid Buddhism uniquely known as “Tibetan Buddhism”.
Interestingly, the Western world’s recent discovery of the brain’s “neuroplasticity” has been known and practiced in Tibetan Buddhism for well over 2,000 years. It’s at the very heart of the teachings. The Tibetan term used is “le-su-rung-wa” which loosely translates to “pliability”. It’s the capacity to replace old neuronal connections with new ones. In this way we can rewire our minds so they can better shape our physical reality. This is the “method” or “technique” the Tibetan Buddhists utilize to eliminate negative mental habits and replace them with positive ones. This is how we can work with our minds to create our happiness.
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