THAT EVENING, before the men and women separated to go to their separate quarters, Wen asked Ge’er if it would be possible to make inquiries about Kejun the next day at the monastery. Ge’er promised to talk to the lamas in the morning.
Before she fell asleep, Wen inlaid yet another line of text in her book: “Jun, today I have seen Chinese writing again. This must be a sign from you. My dearest husband, tonight please tell me in my dreams where you are.” But Wen lay awake all night, unvisited by dreams.
The next day, a lama came especially to let Wen know that they would inform the whole monastery of her search at the hour for scripture debate, and that they would also ask the visitors and sightseers who attended the forthcoming Dharmaraja festival.
AT DAWN on the day of the ceremony, several large gongs rang, waking Wen. Looking out of her window, she saw a figure standing silhouetted on the roof of the monastery: a lama dressed in a purple robe, banging a huge bronze gong. For the next two hours, the lamas could be heard chanting the scriptures, the sound rising and falling through the buildings. Wen thought of Saierbao, Zhuoma, and Ni, three pious women who had spent their lives praying and reciting the scriptures.
Just before the ceremony was about to begin, a boy lama came running over to the guesthouse to escort them to the monastery’s courtyard, situated in front of the ornate entrance to the monastery. He arranged for them to sit on the ground in the front row, which was the best position from which to receive the Dharmaraja’s blessing.
This was the first time Wen had watched a Tibetan religious ceremony from such close range. She stared, entranced, at the sea of banners. In front of the monastery doors, eight long horns were propped up, flanked by lamas wearing tall, crested helmets. Lamas in costume were forming themselves into a great square. Suddenly, a line of lamas dressed in robes of red and gold sounded their glittering trumpets. A group of performers, looking rather like Peking Opera actors, came striding out of the monastery building. “These are the lamas who are going to perform the dance,” Pad whispered to Wen. “When the Dharmaraja passes, don’t forget to step forward with me so he can touch your head.”
It was an incredible spectacle. Dozens of dancers, dressed in bright colors and wearing headdresses that represented horses or cattle, filled the courtyard. Lamas chanted sutras and blew on copper horns and conch shells. Blasts from the longer horns set the pace of the dance, as the Dharmaraja went around the spectators bestowing blessings. Wen had no idea what the dance meant, but she was exhilarated by what she saw.
She turned to survey the crowd to see if the other spectators were similarly uplifted by watching this extraordinary communion between the human and spirit worlds. To her astonishment, she noticed a number of Chinese faces. Her heart missed a beat to see the familiar blue, black, and gray of their clothing among the brightly colored Tibetan clothes. Although her instinct told her to push her way through the throng toward them, she was overcome by the gulf that now separated her from the world she had left. She had not uttered a Chinese word out loud for many years. Would she even be able to speak to them?
She made her way cautiously through the sea of people, trying to find a group of Chinese people who looked approachable. When she spotted a woman of about her own age, animatedly discussing the ceremony with her friends, she went up to her and bowed her head.
“Excuse me,” she said. “Can I ask you a question?”
The words felt strange in her mouth.
“You speak Chinese?” the woman asked, clearly surprised that someone who looked like a Tibetan nomad could speak her language.
“I am Chinese,” Wen said sadly. “But I have been in Tibet since 1958.”
How could she possibly begin to explain what had happened to her?
The woman and her friends were amazed. They overwhelmed her with a torrent of questions.
“How did you get here? Were you a prisoner?”
“When did you learn to speak Tibetan?”
“Do you live with Tibetans? How do they treat you?”
“Is your family here?”
One of the men in the group suggested that they find a quiet place to talk, away from the crowds.
“We have many things to ask you,” he said, “but I sense that you also have questions that you want to ask. Let’s go and sit on that hillside over there.”
THE SMALL group of people assembled themselves in a circle on the hillside. Besides the man, who Wen learned was originally from Hubei and worked in agriculture, there was a young man and woman from Henan who worked as technicians in a Tibetan hospital and an older woman from Sichuan who was a teacher. They all had different reasons for coming to live in Tibet. The young people told her that they had taken advantage of the financial incentives offered by the Chinese government to move to Tibet; there were many jobs to be found here. The older man said he had come to Tibet in the 1970s when agricultural workers from Hubei were in demand because it was preferable to the difficult political situation in China. The woman said that, because Sichuan was close to the Tibetan border, she had moved to Tibet in the 1960s to “support the border regions.”
It took some time for Wen to explain to them how she came to be dressed in Tibetan clothing, her face weather-beaten, her hands rough. When she had finished, the group was utterly silent. They looked at her in disbelief.
It was the older woman who broke the silence.
“You know, don’t you, that the fighting between the Chinese and Tibetans ended long ago?” she asked.
Wen didn’t reply, although her mind was reeling from this information. There seemed no way to communicate to these people the kind of isolated life she had experienced. They knew next to nothing about the empty plains of Qinghai or the nomadic way of life. Though they lived in Tibet, they remained enclosed in their Chinese communities. How could she tell them that she had been living in a place where there were no politics, no war, only the calm self-sufficiency of a communal life where everything was shared—and limitless space, where time stretched out endlessly.
“Please tell me,” she asked, “what is the situation now between the Chinese and the Tibetans?”
The woman and her friends looked at each other.
“In the time you have been in Tibet,” the woman said, “China has changed greatly. Perhaps more than you can guess. It is difficult for us to know exactly what is happening in Tibet and why the Dalai Lama is no longer here.”
Since her conversations with Zhuoma all those years ago, Wen had not given much thought to the Dalai Lama, but she was nevertheless shocked to learn that he wasn’t living in the Potala Palace as she had imagined.
“But why did he leave?” she asked.
“I don’t know,” said the woman. “I’ve heard people say that relations between the Chinese government and the Dalai Lama were pretty good to begin with—and that, in the early 1950s, the Communist government had the support of the Tibetan people and the approval of the Tibetan elite. Otherwise, why would the Dalai Lama, who had gone into hiding in the tiny remote border village of Yadong, have returned to the capital, Lhasa? And why would he have sent representatives to Beijing in 1951 to sign the Communist government’s Agreement for the Peaceful Liberation of Tibet, making Tibet an autonomous region of China? Apparently the Dalai Lama’s meeting with Chairman Mao Tse-tung in 1954 was very friendly and the Dalai Lama was impressed by Mao’s intelligence and ability. The poem he wrote in praise of Chairman Mao and the Golden Wheel of a Thousand Blessings, which he presented to Beijing, are said to be proof of this. In that year, both he and the Panchen Lama accepted the mandate of the Chinese government at the National People’s Congress, which showed that Tibet endorsed the Beijing regime.”
“Some people say that,” the older man interrupted, “but others believe the Dalai Lama was young and impressionable. The Beijing government brainwashed him. But, although they might have managed to influence his emotions over minor issues, they could never have made him relinquish his belief in Tibet’s independence.
People may say that in the early 1950s Mao had no intention of using force in Tibet and that he knew better than to interfere with the way the Tibetans governed themselves, but would he have tolerated an independent Tibet? It is easy to understand why he sent in the army in 1958. There was unrest in the southwest of China and Chiang Kai-shek had announced that he was building up his forces in Taiwan to launch an attack on the Communists. It was essential that Mao had Tibet under his control. The only reason he had been so easy on Tibet after 1949 was because the Korean War had diverted the manpower and resources of the Liberation Army elsewhere. But by the end of the 1950s, the Liberation Army had had a few years to recover its strength and was ready to deal with Tibet. The Dalai Lama was accepting weapons from the West and giving tacit support to the Tibetan Independence Movement. Mao had no choice but to send in the army.”
The woman spoke again. “Who can know the truth? The Dalai Lama was torn in half. On the one hand, the Chinese government’s promise to allow Tibet to opt out of their reform movement was being broken. Political campaigns such as ‘Kill the rich, help the poor,’ ‘Universal equality,’ and ‘Zero tolerance of religion’ were undermining the authority of Tibet’s feudal overlords, and shaking the Dalai Lama’s trust in Beijing. On the other hand, he did not want to anger Beijing. So he tried to play both games: he took an active role in the political projects initiated by the Chinese government while turning a blind eye to the Tibetan Independence Movement’s efforts to stir up military rebellion through the Army of Defenders of the Faith. But he was like a man standing in two boats at the same time: he ended up with nothing. Beijing sent its soldiers to destroy the age-old unity of church and state in Tibet, while the Army of Defenders of the Faith, despite Western support, was unable to protect the Dalai Lama’s throne. In his haste to flee, the Dalai Lama didn’t even dare wear his own clothes. He’d been told by reliable sources that the Liberation Army in Tibet was planning to take him prisoner as punishment for trying to break with China. That was why so many Tibetans kept guard around the Potala Palace, to protect their spiritual leader—the incident that Beijing blamed as the ‘trigger’ that set off the unrest.”
The young man and woman in the group had been very silent up to this point. Now the young man asked, “But if the Dalai Lama’s flight was so sudden, why were there so many rumors about the treasure from the Potala Palace being taken out of the country one or two years before all this blew up, and how come the Dalai Lama has had all his treasure with him in exile? The late Chinese premier Zhou Enlai said that there was a godlike aspect to the Dalai Lama when he lived in the Potala Palace, but when a god leaves his temple, his air of holiness is tarnished. I think that now the Dalai Lama is no longer in Tibet, he has given up his struggle for independence.”
“I am not sure that you are right,” the older woman said. “I think he longs to return. Because of his efforts more and more people in the outside world are starting to take notice of Tibet. The government tells us that they have tried many times to hold a dialogue with the Dalai Lama, but he has always refused any contact. Many Tibetan people I talk to tell me the opposite. What should we believe?”
She turned to Wen with a sad smile.
Wen’s head was reeling. Never before had she heard a political conversation like this one. When she was young, she had been inspired by political ideals, but she and her friends had all believed the same thing. She wasn’t sure she would ever untangle all the confusing information she had just been given. The truth, she thought, would always remain elusive because humans could never recover the past as it had actually happened.
It was getting late as the group walked down the hillside. Far more important to Wen than knowing about politics was finding her husband. Before she separated from these people, she was determined to find out if they could help her. But none of them had much practical advice to offer. They themselves, they said, had difficulty receiving letters from China.
“Perhaps if you go to Lhasa,” the woman said, “the army officials there will have more information, or help you go back to China.”
Wen thanked her. Although she longed with all her heart to return to Suzhou and to fold her parents and her sister in her arms, she knew that until she had some news of Kejun and Zhuoma she could not leave Tibet. She then watched the first Chinese people she had met in many years walk away from her. For a moment, she was tempted to run after them, but she stopped herself. She did not belong with them now. Ge’er and Pad were her family.
WHEN SHE returned to her room at the guesthouse, she found a lama sitting outside the door on the ground, telling his prayer beads. When he saw her, he looked up.
“I am told you are looking for a woman named Zhuoma.”
“Yes,” said Wen with excitement. “Do you know something?”
“I too am looking for her,” said the lama. “Many years ago, I was her servant. We were separated while traveling in a storm. I wandered for days in search of her and would have died if a lama from this monastery who was gathering medicinal herbs in the mountains hadn’t found me and carried me back here. I have devoted my life to this monastery since then, but I have never ceased to ask all visitors for news of my dear mistress.”
Wen could barely speak. “You are Tiananmen,” she said.
The lama was taken aback. “Yes,” he said, “She named me Tiananmen.”
IN THE days that followed the Dharmaraja ceremony, Tiananmen would visit Wen, Ge’er, and Pad in the intervals between scripture readings in the monastery’s great hall. When he heard Zhuoma’s story, he wrung his large hands until the joints cracked. After that he seemed preoccupied. He told them that he had petitioned the abbot for a period of leave from the monastery. He wished to join them in their search for Zhuoma. Sometime later, he came to them with the good news that his petition had been granted. What was more, the abbot was willing to give a blessing to their quest, in which were joined the fates of both Tibetans and Chinese. Tiananmen led them into the presence of the head lama, who listened patiently to their petition.
“On the high plateau,” he said, “the sky may change, people may change, yaks and sheep, flowers and grasses all may change, but not the holy mountains. If you leave messages on the thirteen holy mountains, those with knowledge of Zhuoma will find them. Life starts in nature and returns to nature.”
He gave Wen half a lead pencil, which, he told her, was a modern treasure belonging to the monastery. Wen was delighted. To her, too, this pencil was priceless: writing her diary had become her main consolation and her colored stone etched out no more than faint traces on the pages of her book. That evening, she wrote in clear black lines.
Only Pad seemed sad that they were leaving the monastery. Now that Zawang’s brother had returned to the monastery with the head lama, Zawang was spending less time in her company. Whenever the lamas were released from their daily duties, Zawang would run off to talk to the brother he hadn’t seen for ten years. How would Pad survive, Wen wondered, when she had been used to such companionship? But her worries were unnecessary. The day before they were due to leave, Ge’er came to her and told her that Zawang wished to accompany them on their journey. It seemed that he, too, could not bear to be parted from Pad. Horse messengers were sent to Gela and to Zawang’s family to inform them about the discovery of Tiananmen, and of Zawang’s decision to join the quest. They had sent such messengers before, but had never received back any news of Gela’s family. Wen hoped that these messages would find their destination.
The monastery saw to their horses and their provisions. As they were climbing onto their horses, Wen noticed that Tiananmen had loaded his saddle with silk scrolls. She assumed that, as a lama, he needed to carry the scriptures with him. Once they were under way, however, Tiananmen explained that they were in fact messages asking for information about the lost Zhuoma. The monastery had taught him many things, including how to write. He told her about the scripture debates, where lamas came together to discuss interpretations of the scriptures in
a formal group with a very particular set of rules. Wen felt herself growing closer to the taciturn Tiananmen with this rare glimpse into his world.
HOW MUCH time passed in that trek around the holy mountains of Qinghai? Wen lost track of the days and weeks. Her little group plodded onward, dogged in their determination to find Zhuoma, undaunted by the distances they covered and the hardship they suffered. Between each of the giant holy mountains lay other mountain ranges that they must cross. But they refused to give up: they would not stop until they had left Tiananmen’s scrolls on all thirteen mountains.
Somewhere between the first and the third mountain, Ge’er gave his consent for Pad and Zawang to be married. The silent mountains were their witness. “We live under the eyes of the spirits,” Ge’er told her. “This union is part of the divine plan.” Wen wondered if Pad, with her gift for prediction, had always known something about this marriage. Perhaps this was why she had waited so long, in clear defiance of the Tibetan custom of early marriage, to join herself to someone. Would the spirits also guide Wen along her path? She felt their presence in her life more and more.
At the fifth mountain, Pad gave birth to a daughter and named her Zhuoma.
Wen worried about the addition of a baby to their group. The constant traveling was putting an intolerable strain on Pad and it did not seem right that Pad should be jeopardizing both her life and that of the child by continuing with the quest. Wen discussed her concerns with Tiananmen and Ge’er, and it was agreed that Ge’er should accompany Pad and Zawang to a place where they could build a proper life for their family. He would then return home to Gela and Saierbao: he had been away from his brother and wife for too long and it was time that he rejoined them. Tiananmen could protect Wen. Tiananmen suggested to Ge’er that he take the young couple to the southeast. He had heard at the monastery that, in this region, Chinese and Tibetans lived together. Pad and Zawang would find work, and their daughter could go to school.