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Monk Chants

Recorded on August 20, 1995, at the Rinchenpung Monastery. Symbolically Vajrayogini’s naval, the gompa houses a statue of Rang Rig Gyapo - the king of self-awareness and the wrathful emanation of Padmasambhava. The monk chants are an invocation to this meditation deity to protect all sentient beings from the consequences of their own misguided behavior.

How Did We Get Here?

172a 1994 Gil Troy in Village Hike Out

At this time I would like these Blog Posts to chronicle our 1994, 1995 and 1997’s expeditions by featuring excerpts from the draft book accompanied by corresponding photographs.

It’s interesting to witness the three expeditions weaving – almost seamlessly – in and out of one another in a consistent and ever evolving story-line. It’s truly an ordered A-B-C chronology that ultimately culminates in an unforeseen but climactic conclusion – a conclusion not possible without the prior two odysseys.

1994
At night, gazing up at Tibet’s virgin skies, I would reflect on the thread of interrelated events that had delivered Troy and me to this point in time.

It was a rather linear path, centered around a great interest in the outdoors and my lifelong obsession with understanding the human mind. The outdoors part was easy. Our father loved to hunt and fish. We were exposed to camping and hiking as far back as we could remember.

And my interest in the workings of the mind also had a clear path. As a boy I was fascinated by people’s different perceptions of reality. I found strong evidence of this in both practical jokes and hypnosis. Hypnosis led to the Hindu - Paramahansa Yogananda’s - “Science of the Mind” teachings as a way to visualize and rewire our brains – thus manipulating our realities. I utilized visualization and hypnotic affirmations as a way to create business success.

My journey of the mind finally settled on Tibetan Buddhism and meditation as a means to a happier life. I loved the pragmatism of Tibetan Buddhism. I loved the outrageous teachings of Tibetan meditation master Chögyam Trungpa.

It was this interest in the mind that led directly to our adventures in Tibet.

I remember clearly, February 1st 1994. I was turning forty in twenty-five days. This was a big one for me. My gift to myself was a promise to go to Tibet. I had no idea how or where in Tibet. I knew nothing about Tibet other than Chögyam Trungpa was from there. So I set my intention.

Trungpa Photo

Meditation is not a matter of trying to achieve ecstasy, spiritual bliss or tranquility, nor is it attempting to be a better person. It is simply the creation of space in which we are able to expose and undo our neurotic games, our self-deception, our hidden fears and hopes.
Chögyam Trungpa

Exactly one week later on the front page of Section C of our Arizona Republic newspaper there was a long article written by Hal Mattern titled, “Crazy about Canyons”. The feature stated:

“Tucson resident Richard D. Fisher is looking for people to join his 21-day expedition in May to Tibet, where a team will explore the Namche Barwa Canyon. Fisher, who has visited the canyon three times already and found it to be the deepest gorge in the world, stresses that the trip will be no walk in the park. ‘We’re talking about a real adventure,’ Fisher says.”

The article was punctuated by a photograph of an enormous, cloud-shrouded and lush green canyon with a colossal river churning through it. I sat there stunned. “This is it. This is perfect. What a coincidence!”, I thought to myself.

There was a phone number. I was going on that trip. I found a pay phone and called Rick. But before I could finish introducing myself he said, “Do you have any rafting experience?”

“Hell yes I have rafting experience.” I told him. “My brother Troy and I rafted 430-miles down the Green River. We’ve rafted the Big Drops in the Colorado River’s Cataract Canyon and we’ve rafted the upper Salt River here in Arizona many times.” I was going to tell him we’d rafted Africa’s Zambezi but I thought that might be pushing it. I told him we’d hiked across the states of Arizona and Washington. Here the conversation took on the needy flavor of a job interview so I shut up.

“That all sounds good,” said Rick. “I’m getting married this weekend so why don’t we get back in touch in a couple of weeks?”

A couple of weeks! No way. I was going on that trip. I told him Troy and I were coming the next day (Tucson is only 120 miles south of Scottsdale) and it wouldn’t take us five minutes to introduce ourselves and give him the required deposit to secure our slots on the expedition. He reluctantly agreed.

Well I knew Troy would be all in. I was excited to tell him. After listening to me babbling for five minutes he looked at me and said, “When do we go?”

 

The bad news is you’re falling through the air, nothing to hang on to, no parachute.
The good news is, there’s no ground.
Chögyam Trungpa

 

“Were we Poisoned?”

The Original Warriors of S/E Tibet’s “Hidden Lands”

15 1997 Gil Troy w Chimed Gompa Terasa copy

19a 1995 Gil Tough Guy Monpa Kids copy

8 1995 TG 3 Singing Monpa Girls copy

10 1997 TG Porters w Watch copy

20 1997 Gil Hunter copy

20a 1994 Tibetan Villager Hike Out copy

100 1997 BW Troy Porters copy

22b 1995 Monpa Woman Carrying Ferns

          36 1997 Lugu Hunter copy   49 1994 TG Khampa Magic Lake copy

53 1995 TG Pimative Lopa House copy

55 1994 TG Gil w Monpa Family in Zachu

73a 1994 Smiling Monpa Man copy

74a 1994 Monpa Lady Child copy

75 1997 TG Monpa Father 2 Boys near LongLip copy

103a 1995 Tibetan Mafia copy

         105 1997 TG Seductive Porter Girl Eating Flower copy 118a 1994 Porter Who Stole Ricks Pack copy

150 1997 Monpa Boy w Chicken Foot copy

At the time of our 1994, 1995 & 1997 expeditions into S/E Tibet’s “Hidden Lands” it was one of the least known and last unexplored places on the planet. In addition to housing the world’s deepest gorge (almost 4 miles deep), the geologic instability and average rainfall of over 25 feet per year, coupled with its politically “off limits” status enforced by the Communist Chinese, were all effective repellents to even the hardiest explorers.

The other effective repellent was tribal. For hundreds of years the aboriginal Abor (Hill People) and Mishimi (Not Civilized) tribes straddled the southeastern frontier of Tibet. Fiercely territorial, these warring tribes attacked all who attempted to enter the Hidden Lands. They effectively thwarted Europe’s colonial expansion efforts of the mid-1800’s.

In addition, their descendants, the indigenous Monpas of the upper gorge and the Lopas of the lower gorge, possessed the same xenophobic and aggressive attitude. “Poison Cults” flourished. Several early explorers were murdered and three British military incursions were defeated and chased out of the country, further isolating the area.

Tibetan Buddhism believes the more hostile the environment, the more sacred the landscape and the faster the journey to realization. Accordingly, these Hidden Lands are referred to as, “Beyul Pemako” meaning the “Hidden Land of the Blossoming Lotus". Tibetan Buddhist philosophy extols sacred landscapes as hidden places (beyuls) where pilgrims can greatly accelerate their paths to enlightenment. 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”.

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 it’s 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 described 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 prophecies 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, 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.

At the time of our mid-1990’s explorations into the Hidden Lands, Buddhism and the indigenous superstitions walked a thin line. There were Monpa poison witches who practiced black magic. They were called Dugmas. It was a cult and their superstition held that if they killed you, all your positive physical and mental attributes would flow into them. But, a strict protocol had to be followed. A Monpa sorceress would make a “poison vow”. But this could only be executed on a full moon. On that night she would paint half her face black and braid the hair on one side of her head. Once committed, the Dugma was obligated to poison someone within 30 days. In the event she missed the deadline she was bound to poison herself or a family member.

Passing strangers were favorite victims, especially if they seemed strong since the purpose was to gain control over the victim's spirit and energy. The victim died after ingesting a slow-acting lethal concoction of mushroom, snake and frog toxins. The poison could be secreted in food or drink. Dugmas were also known to put the poison under their fingernails and scratch your neck while you were sleeping. Many times concerned locals would warn us not to accept offers of food in certain villages. Our porters were equally as leery and would steer clear of “poison villages”.

In 1995, Troy, Todd and I were offered peaches by a local Monpa. Though tempted, we respectfully declined. He responded with a wry smile saying, “Don’t worry… it’s not the right phase of the moon to poison you!”

It is well known that Daku Norgay - the wife of Tenzing Norgay, Sir Edmund Hillary’s companion on the 1953 first ascent of Everest, had been poisoned in 1992 by a Dugma while on pilgrimage in Pemako. Even the Dalai Lama issued warnings to those considering pilgrimage in Pemako.

Many of our porters were direct descendants of these warring tribal people. In 1995, it was rumored that Troy, Todd and I had been poisoned by a Dugma for swimming in sacred waters. I do know that the three of us fell deathly ill and almost didn’t make it out. We go into great detail about this in our book.

During our three forays into this hostile environment we formed strong friendships with several of our Monpa, Lopa and Khampa porters. It was on these trips that we realized the striking differences between our cultural reality and theirs. 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 and we had to keep reminding ourselves of this fact.

Unfortunately, the Chinese targeted this area for several hydro-electric damns and most of the locals have been relocated. This culture is now forever lost. We feel extremely fortunate to have experienced it when we did.

For this Blog post I have included a collection of photographs above of Pemako’s local inhabitants. I hope you find them as interesting as we did.

Goodbye Whidbey Island!

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Goodbye Whidbey Island!

A blink of the eye and my 4-month writing sabbatical is over. The timing was perfect. I penned my final word a day before I was scheduled to leave.

It was a daunting task. I started my writing every morning at 4:30am and often continued into the evening. I left Whidbey having written over 122,000 words (408 pages).

Troy will be adding an additional 100 pages for the 1997 portion – so we will be over 500 pages.

Our task now is to weed it back down to around 300 pages.

We will find a good editor to help us. Of course I’m biased, but with the photos we have as a compliment, I believe we have one hell of a book.

As a final tribute to the effort – on my long drive home to Scottsdale I went by Ketchum, Idaho. Here I located Earnest Hemingway’s grave and shared a smoke and a beer in his memory.


A Vision Manifests

A year ago I said to myself, “I’m going to take the first 4 months of 2017 and write a book about our 3 Tibet expeditions. I want to write in a cold climate in a cottage on the sea.”

I had no notions of where or even on what continent.

Well I’ll be damned if soon thereafter I didn’t receive an email from life-long friend Craig Hannay that said, “Mom and Dad told me you were looking for a place on the ocean to write a book. Carrie and I would like to offer our beach cottage on Whidbey Island.”

As you can see by the photographs, it was perfect. It was inspirational. It was magnificent. It was a vision come true.

I will forever be indebted to the Hannay’s for their generosity and I will attribute any successes of the book in a large part to this magical setting.

And here’s the icing on the cake – as a final gift – on my last day I was presented with a splendid rainbow arching majestically over Hat Island. Even the locals had never seen anything like it. Rainbows play a significant role in the Hidden Lands of Tibet. They also play a significant role in the book. Was Pemako telling me goodbye?

I Thought Buddhists Were Vegetarians?

In my last Blog post I talked about finding and eating a dead bear. I had several people contact me asking, “I thought Buddhists were vegetarian?”

I address this paradox in the book as follows:

We stood there in astonishment as Kaba Tulku performed a “Powa” ceremony, sending the bear’s soul to a better rebirth. When he finished he looked at my brothers and me and smiled as if to say, “A lack of food problem…. What problem?”

As we followed the group back to the cabin I asked Ian, “I thought Buddhists didn’t eat meat?”

“A lot of people think that.” He answered. “But it’s not true. Even the Dalai Lama will eat meat on rare occasions. You see Gil, Buddhists live by the law of karma. Karma is the Buddhist’s “Golden Rule”. And killing incurs the worst karma of all. It has nothing to do with eating meat.

Look at our Monpa porters. They’re drunk with anticipation of a big, fat, juicy bear steak. They realize the bear is a precious gift from the guardian spirits of Pemako. They can feast until their heart’s content and incur zero negative karma because they had nothing to do with its death. You see, the further removed from the actual act of killing the less negative karma you contract.”

And so ends this Blog post. It is my full intention to continue monthly Blogs up and through the publishing of the book. I appreciate your readership and your joining me on this remarkable journey.

Tashi delek,

Gil

It Can’t be Real?

32a 1995 Gil Hiking Between Opposing Rivers

I haven’t thought about the book since I left Whidbey Island. 

Every author I’ve spoken to says that once the first draft is complete you should step away and forget about it for three months. After that you can re-engage with a clear mind and begin the editing process.

Well, I’m now thoroughly enmeshed in my day-to-day life and the thought of wading back into over 500 pages and carving it down to 300–350 pages is daunting at best. It gives me a headache. 

But the story is there. Rock solid. And my brother Troy and author Claire Scobie (who was on our 1997 expedition) have promised to help. 

In the meantime, the four months of solid writing have left me in a mental cul-de-sac. I have no creativity to even pen a simple Blog post. So I’m going to feature a 1995 journal entry written by my brother Todd. I hope you enjoy it, and the accompanying photograph, as much as I do.

Note: Todd’s excerpt references Dugmas and poison cults. These are real. They will be discussed in greater detail in future posts and in the book.

 

Todd Gillenwater’s notes:

Sunday - August 6, 1995

We’ve been hiking for about three hours today, and it is a glorious day. Scattered clouds, sunshine - probably the nicest day so far. It’s day four or thereabouts on our expedition through Pemako - the sacred lands of Tibetan Buddhism. This is a place where Heaven and Hell converge, where monks can fly and poison witches with backwards feet try to lure you into eating something and gaining access to your soul. 

I’m a pretty pragmatic American, so I go along with it from a curiosity standpoint more than one of belief. I don’t buy into the mystical stuff - but it's fun to listen to those that really believe it.

Then again…  there was that lady I saw with her feet on backwards who stared directly at me through the dirt-smeared rear window of our land cruiser as we drove past. When I asked the guys about it, they said, “Oh, she’s a Dugma, a poison witch, they all have their feet on backwards. Don’t eat anything she gives you.” Oh, well, that’s fine - just a poison witch staring at me. What on Earth does that mean?!

Now, aside from that, I’ve seen nothing mystical, magical or Heaven meets Hell-like, just mountains and forests. It is an incredibly beautiful, wild and remote place, no doubt. 

Gil and I are hiking together now, through a forested valley and along the banks of a river. It’s maybe 40’ across with fast moving greenish water. Looks like a New Zealand river, actually. We are chatting and having a wonderful hike on this beautiful day. 

After some time, the trail leads us near the river’s edge and we stop for a breather - something is not right here. The river that was on our right all morning is now on our left, and we hadn’t crossed it. Hold on here - it’s not greenish, it's distinctly chalky in color from snowmelt. And it’s half the size it was five minutes ago. And it’s flowing in the opposite direction. We look at each other in confusion and disbelief - had we walked into a side-canyon and just not realized it? The valley is broad here, and there aren't any side canyons. We turn to look back down the trail and there is the green river, flowing big and trail-left just like we thought. And here we stand next to another river, of a different color, flowing the other way and clearly they are different rivers. We are on a strand of land that’s at the most 30’ wide between two different rivers flowing in opposite directions. It isn’t a hairpin, oxbow or meander in one river - it’s TWO DIFFERENT RIVERS! 

Impossible, yet here it is, we are seeing it, we are photographing it, but it is impossible. My brain keeps telling me this can't be real. Then I recall the look on the face of the Dugma as she leered at me when we drove past - backwards feet weren’t possible either...

 

Eating Dead Bear

 31a 1995 Jolly Lama Crossing Logs 

42a 1995 Jolly Lama w Bear

43a 1995 Gil w Bear

155b 1995 Porters Skinning Bear

131b 1995 Porters Cooking Bear Meat

41a 1995 Porter w Bear Head

118b 1995 Butchering Bear

Blessed Morning from Whidbey Island!
Here’s the condensed version of eating a dead bear. A major theme of the book is how our minds influence our experiences.

The “Hidden Land” of southeastern Tibet (Pemako) is the heart of Vajrayana Buddhism – the “Old School”. The severe landscape pushes one to experience the ultimate nature of mind and phenomena, beyond all divisions and conceptually constrained perceptions. Pemako plays havoc with Western-trained, logic-based thinking.

The meditational deity “Vajrayogini” is the patron Goddess of Pemako. She is represented geographically spread out over the region.

It was 1995 and we were going into Pemako on a pilgrimage to circumambulate her heart chakra - a mystical mountain called Kundu Dorsempotrang (“All Gathering Home of the Vajrasattva Mind”). The problem was, nobody knew if the mountain existed. It was purportedly located in a disputed border area with India and there were no maps. Pemako was one of the last uncharted regions in the world.

Our only guides would be local Buddhist monks and ancient texts researched by Ian Baker.

A day before we were to begin, Communist Chinese soldiers confiscated our monk porters. They were cruel landlords at this stage of their Tibet occupation. Their suppression of Buddhism was brutal. We had to scramble to find local Monpa tribal replacements and we came up short.

With not enough porters we had to sell a large portion of our rice. This was of grave concern heading into a remote region on a month-long expedition. Plus, the monks were to be our guides – without them nobody knew where the trail began.

Vajrayogini’s left arm chakra is the Taksham Monastery located high on a hill. We went there seeking guidance. The abbot agreed to conduct a form of divination known as a "prasena". In a large monk-filled hall, mantras were repeated, drums were beat, symbols clashed, long horns were blown and potions in a human skull cup were sprinkled.

After an hour the ceremony abruptly stopped. The abbot motioned us outside. Here we saw a most magnificent rainbow. It arched electrically across the sky and disappeared behind the third forested ridge on the horizon. The abbot smiled and nodded. That was the beginning of our hike - the Dashing Valley.

The next morning our group of 7 Westerners and 20 porters began the trek. Just then a jeep drove up. A high lama (an incarnate) got out. His name was Kaba Tulku and he just arrived from Kham – 300 miles north. He was going on the same pilgrimage and offered to guide us.

My brothers Troy and Todd and I just couldn’t get our minds around these seemingly random coincidences.

We explained to the Lama our concern for having to sell a large portion of the expedition’s rice. He just smiled and said through a translator, “Don’t worry – you are in Pemako.”

“What the hell did that mean?” we thought.

Two days later expedition member - Christiaan Kuypers - found an Asian Black Bear frozen in a glacier. We stood there in astonishment as Kaba Tulku performed a “Powa” ceremony, sending the bear’s soul to a better rebirth.

When he finished he looked at my brothers and me and smiled as if to say, “A lack of food problem…. What problem?”

That evening was savage. As we all crammed into a hand-hewn cabin the rain returned with a vengeance. The Monpa porters had a fire going - its orange flames danced frantically on the rough stone walls. They were all chanting in unison as they butchered the bear with their daggers and began roasting the meat on the open fire.

They played with the bear’s bloody head. Holding it menacingly, they attacked each other growling and clawing. The rain, the chants, the flames, the knives, the smoke and the foul stench of roasting rotten flesh was intoxicating. It was rich. It was medieval. It was something my brothers and I will never forget.

We took several rolls of film to insure our memories. And we had 50 kilos of roasted bear meat to replace our lack of rice.

INSERT: Pemako was stilling the velocity of my disconnected thoughts. Like a slowing bird losing lift - certain ideas began to fall - landing in a more orderly sequence. Pemako was expanding the boundaries of my conceptual thinking.

Had we not experienced more than our share of coincidences? How does one explain this? Could our minds not only be the perception of experiences - but also the experiences themselves? Could our minds actually extend beyond our physical selves? In other words - could our subjective view of the world influence outcomes?

I was beginning to understand that the mind is not just brain activity. It has a significant relationship with our outside experience.

Our lives seemed obviously entangled with our circumstances. What was the force that compelled a rainbow to appear leading exactly to our trailhead – at the very same time the monks were conducting its divination?

What was the force that compelled Kaba Tulku to get in his jeep and drive several hundred miles to the trailhead - and cause us to fly and drive half way around the world so that we could each arrive at the same remote location - at the same exact time?

What was the force that delivered 100 pounds of bear meat to us when we found ourselves low on food?

And not understanding – we call these coincidences?

Pemako was speaking to me.

Again – this is the condensed version.

Wait until you read the book!

Tashi delek,

Gil

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