Dolls… when I was a child, every little girl had a doll, seen as the must have toy, whether she liked it or not. Many girls loved their dolls and the toy market was the first to take advantage. I didn’t care for them at first, preferring my red and white rabbit with a plastic face that I needed to fall asleep. Later, I loved cars and trucks and a had a garage and a collection of little cars that I played with for days on end. In 1962, my cousin Sally came from the US and brought me a Barbie as a gift. My nanny Germaine, thought it was a strange toy for a little girl and my sisters mocked her large breasts and tiny waist. In the summer of 64, my cousin Jacqueline’s daughter Danielle came to visit for the summer from Ohio. She liked dolls, but her parents, both University professors, disapproved of Barbie, so we turned to conventional dolls, playing obsessively for the three months she was there. For us, dolls, like stuffed animals, were like live beings. We projected a personality on each, felt guilty for not taking care of them, and tried to love and care for the ugly ones like we would our favorites. Seeing an abandoned doll or bear was a disturbing sight and one day, when I saw two little boys tearing apart a teddy bear, I felt I was witnessing a murder. It took me a long time to rid myself of this perception.
Twenty years later, I introduced dolls to my daughters, who all loved them. In the 80’s someone came out with a baby doll in newborn or 3 month old baby sizes. No need to buy clothes, it could wear a baby’s outgrown wardrobe. Part stuffed fabric, part plastic, it looked like and held itself in one’s arms like a real baby, eerily so.
In 1984, my mother sent Sochoe and Dechen, then 3 and 2, two babies that arrived from Paris in yellow “la Poste” cardboard boxes in the Tibetan settlement in Mundgod, South India where we were spending the winter. They were an immense success, not only with children, but with anyone we encountered. On the train, women would ask to hold them and pass them around. Baby would be taken on a walk and passing a mud home, would end up in the courtyard in a grandmother’s arms. Things were a little rougher in India, where there were rats who chewed on doll faces or hands, mold that stained them or friends who didn’t treat them like human beings, but they remained infused with a feeling of reality projection, and were treated with care. Later, my daughters watched horror movies involving dolls and suddenly found them spooky, especially when they were old and shabby and had glass eyes.
Thirty years later, when Dechen was expecting her 3rd child I bought her second daughter, Baby D, a newborn size baby to ease her into the idea of a younger sibling. She loved baby, and had dress competitions with her new little cousin, Yulha, eying the clothes she was outgrowing. Baby travelled to Tibet with Baby D, and wherever her mother carried her little sister. It was ‘You have your baby, I have mine’. One day, she took Baby to Labrang on a weekend visit to her grandparents. The family poured out of the car in front of the Norden Café, a semi busy street across from the monastery. Several things rolled out, including Baby, and Dechen hurried out to collect the fallen contents of her bag…and baby. Passersby stood watching from the sidewalk, jaws dropping at the sight of what they thought was a real baby popping out of the car onto the road while the ‘mother’ gingerly collected her wallet and other fallen items before casually scooping it up. Horror gave way to hilarity and surprise.
I was sixteen when I met Paul, and sixty-two when I saw him for the last time in his hospital room in Paris, after he had suffered a bad fall. He seemed recovered and upbeat, had sold his apartment and secured a nice room with a terrace in an assisted living facility. Then he passed away before I could see him again.
Meeting Paul at sixteen, my life took a different turn. It was convoluted circumstance that brought us together, eventually leading me on the path I took. It all started with math; I was poor in the subject and my mother always on the lookout for a tutor. One day, the guidance counselor at the American School of Paris where I was in 11th grade, informed me that a young American would be teaching me math three times a week after school. Scott was just out of college, and I found him very American. Although he had lived in France as a child, nothing much of that seemed to remain and he no longer spoke French. Unlike the Americans I was used to, who had been expats in France for years, he was ‘fresh from America’ something which I found simultaneously exciting and very unfamiliar. We held the lessons at my home in St Cloud. He lived the life of the poor American student in Paris, lodged in a tiny unheated ‘chambre de bonne’ or maids room under the roof of a seven-story building on the rue d’Argenteuil in the 1er arrondissement, a quiet street near the Louvre and Palais Royal. I figured that food would please him, and before beginning the lesson, I took him to the kitchen, opened the fridge and let him fill his plate with whatever there was, which he deemed both delicious and plentiful. He taught me how to brew tea properly and we would sit at the kitchen table, me sipping from my large cup while he bit into a last night’s left overs. Forty years later, he reminded me of those moments which I had almost forgotten.
Scott took teaching very seriously and it is not surprising that it later became his profession. He taught me math, but when we had finished the lesson, we would talk about the world, the universe, spirituality. He had something to say about everything and didn’t mind, from the height of his 22 years, tell me his thoughts. He had come to Paris to connect with the students of Saint-Bonnet, a French mystic, spiritual teacher, and remarkable healer from the Rosicrucian tradition. Saint-Bonnet had passed away over a decade before, but there were a great many of his students in Paris, and Scott was studying with them, including the only English speaker, Paul Vervisch, the owner of the maid’s room where Scott lived. Paul lived in an apartment on the 5th floor, with his partner of over twenty years.
I was already interested in spirituality, and my conversations with Scott took a fascinating turn, like unravelling an unknown depth in everyday reality. Suddenly, what seemed drab and boring no longer was, and the world began to feel very exciting. My father had always admired Buddhism for the way it holds the individual responsible for his or her actions, and connecting to this idea, I felt a deep sensation of freedom; not the freedom of action, but to discover, to open my mind, change my perception.
Scott told me about Saint-Bonnet. Paul, who was an actor, had met Saint-Bonnet through his theater connections in the 50’s, where he attracted a following among prominent actors. He employed meditation-type-exercises, which Paul taught Scott and were, I surmise, a point of interest for him.
Scott had great respect for Paul. He described him as ‘old’ in body at least for us, (forty-two years old) but very young in spirit. Since 1961, Paul acted the character of Mr. Martin in a daily performance of the Bald Soprano by the Romanian playwright Eugene Ionesco in a tiny theatre called la Huchette near the Place St Michel. His English was excellent, having lived several years in New York in the early 50’s. Besides acting, he wrote and translated. Then Scott explained that he lived with another man, George, and paused, gauging my reaction. I may have been sixteen, but I knew what that meant, and thought nothing of it.
Math began to take on another dimension. I never grew to like it, but it became tolerable and I made a genuine effort to get through the material. What came attached with it, though, made me look forward to every lesson and our discussions widened into all types of metaphysical subjects. The mind could possibly do anything, Scott wondered; bend spoons, materialize objects, cause us to levitate. I thought to myself how convenient it would be to materialize a bottle of wine. Months later, I scoffed at myself; if my mind were capable of the extraordinary feat of materializing a bottle, why would I ever want to dull it with its contents?
Soon, we shifted some of our lessons to his tiny room, sometimes crowded with American friends, and Scott introduced me to Paul, ‘downstairs’. He was as Scott had described him ‘young’ One has to remember that this was 1972, a time still hovering around the height of the generation gap. I didn’t feel it in Paul, and though he did have his own strong ideas, they were free of prejudice and the bounds of what was considered ‘normal’. I could ask all the questions I wished. Paul’s appearance was that of a man approaching middle age, one whom no one would notice on the street. He had learned to be what he wanted without attracting attention and in that, he was like my father. I liked that; one didn’t need to waste time explaining oneself to others, just do as one pleased by staying discreet. Paul and I related to each other immediately, and he showed an interest in what I thought though he was never shy to give his opinion. Soon I had joined his yoga class, given by Henri Legay and Patrick Planquette. Yoga in France was quite a novelty at the time, and their regular classes took place in a small apartment in the 14 eme with students of all ages, though all older than me.
My parents gave me love, moral and material support, though I didn’t expect them to understand my curiosity for metaphysics and need for mind development. I didn’t tell them about Paul, I just couldn’t see myself explaining him to them, and sometimes pretended I was going out with school friends, behavior they thought normal for my age. I continued to see my friends at school, but took more time on the weekends to attend yoga or spend time with Paul and Scott. I tried to interest my then boyfriend, Richard, in my new discoveries, and though he tried, he couldn’t relate.
Scott and Paul were the first pillars of support in my search for what I wanted, which turned out to be Tibetan Buddhism. We spent a few happy months together in the Spring of 1972, gathering in Paul’s apartment, going on strolls in the Tuileries gardens nearby. I had unlimited access to bring friends to see Paul act in the Bald Soprano and saw the play multiple times. We all went to see a Tibetan lama, Kalu Rinpoche give public teachings, my first introduction to Tibetan Buddhism. I became a regular at Yoga, and convinced my mother to pay for the classes. My mother was pleased; my grades had improved and she found me much more agreeable and easy going. She liked Scott and would always offer that he join us for lunch before or after a lesson. Then June came and Scott left. We parted at a metro station, going different directions, me watching him get into the train on the opposite track. He promised to write, and said we would meet again soon, maybe in the US, when I went to college.
After Scott left, I continued to see Paul regularly. I went to his apartment where we had lunch or just talked over tea. I showed him my photography, told him what I did, how I felt, about life, about what Scott was doing, as he didn’t write much; he was in Switzerland, then back in the US, then traveling in Guatemala. Paul and I sometimes met at Yoga. In between, we wrote to each other, to point out this or that. One day Paul wrote urging me to quickly go and take pictures of the demolition of the Halles district; ‘they are knocking down all the houses, and one could see inside, like in a doll’s house, wall paper, bathroom fixtures, everything’. I went, to witness the last phase, a round metal ball crashing into six or seven story buildings, reducing them gradually to rubble. I also met his friend George, an Englishman, who worked for a travel agency and was often absent.
I learned more about Paul’s life; he was born in 1929, his father was from Belgium and his mother from Pau, in Southwestern France. His father was an authoritarian figure who had served in Congo, and on his return had settled in Biarritz where, with his natural aptitude at making connections and his knowledge of 3 languages, became a chauffeur at the Hotel du Palais, where he became the favorite of the celebrities and aristocrats who frequented it, among them the Prince of Whales and Gloria Swanson. Unfortunately, the 1929 crash considerably reduced the hotel’s clientele and the family’s financial situation and they moved back to Belgium in 1933. They remained throughout the war, suffering from the bombs and acute lack of food. In 1943, Paul, a skinny 14-year-old, was evacuated and sent to a smith’s family where he cleaned, cooked and did farm work for the elderly couple. Belgium was cut off and he had no news of his family. When Paris, and finally the Montauban region were liberated, the couple who harbored Paul were arrested as German collaborators and interned. The war over, Paul’s father decided to become a gentlemen farmer, ‘so they could eat well’. He bought a 14-hectare farm, karakul sheep and Sussex hens. The land was too poor for cultivation and the Karakul sheep constantly ran away, only the hens brought some success. Paul grew prunes while his sister minded the chickens.
Paul finally went to Paris in 1951 against the wishes of his father, with a little money saved up from the sale of his prunes. Two years later, he inherited some money from his godfather and bought the apartment at rue d’Argenteuil. In 1954, he met George, saying it ‘was love at first sight’ George was married, though separated from his wife. He left for New York and Paul followed him there and worked as a delivery boy in an upscale wine store. Through George, he met many celebrities in the arts and had a memorable time.
In 1958, Paul and George decided to return to Paris where they moved into the apartment on rue d’Argenteuil. George continued to work for the travel company Percival, representing them in Paris for Europe. Paul began his acting career in 1961. I knew that Paul wrote for a magazine, as he mentioned it often in his letter, but neither Scott nor I remember which.
In early 1973, through my yoga teacher, Patrick, I was introduced to his Tibetan teacher, Ngor Phende Rinpoche, a Sakyapa Teacher, and I began receiving teachings from him. Paul was interested in all esoteric practices and encouraged me in my endeavor. My father also did.
In the fall of 1973, I left for the US to attend Vassar College. After Paul passed away, I took out all the letters he wrote to me in those years, responding to what must have been very long and detailed writings of my life; they were full of encouragement and advice, probably responding to questions I had. There were many mentions of what Scott was or wasn’t doing, of whether he had or had not heard from him. I learned he met Krishnamurti in Switzerland and had an affair with an older, married woman. We all got together a few times in Paris in the later 70’s; by then Scott was a student of Krishnamurti and was living in England, I had met Kalsang, whom I would marry in 1979, and was a Tibetan Buddhist.
I didn’t see Scott for many years after that, but we kept in contact through Paul. I gave birth to all my children but one in Paris, and Paul came to the hospital with flowers each time and once brought me an antique embroidered Chinese robe as a present, which he suggested I cut up to use for my Tibetan Losel doll project. Much of it was frayed, but there were some beautiful parts which I used. My father bought those dolls, which are now in boxes in my daughter Dechen’s closet in Amdo.
Years went by. Sometime in the 90’s Paul had a bus accident in Algeria and had to give up acting Mr. Martin, which he said had become second nature to him after more than 30 years. I continued to visit him sometimes with my children.He already knew Kalsang from the time of our marriage.
In the last few years, I made it a point to visit him each time I was in Paris. Last year, I found him very frail, and he spoke of settling his affairs and selling his apartment, in a way that would allow him live in it as long as he could. It didn’t last very long. Later that year, he had a bad fall in the bathroom and had to wait almost 24 hours before a child heard him calling for help from the outside staircase.
I started seeing Scott again in Portland in 2012. In an American setting, he seemed very cosmopolitan. After all, he had spent twenty-five years in England and travelled the world. He also spoke perfect French. Circumstance is so random. Scott told me that he first heard of Saint-Bonnet around 1970 in Hong Kong, where he met one of his disciples by chance. He had a very powerful dream and this man gave him Paul’s name so that he could connect with Saint-Bonnet’s teachings, saying he spoke good English. Scott traveled to Paris after college to meet Paul and my bad math led me to Scott, who needed the tutoring money to survive in Paris. Scott led me to Paul, who led me to Patrick who introduced me to my first Tibetan teacher.
Extraordinarily, a 16-year-old girl and a 42-year-old man from opposite worlds, found a profound friendship that lasted for almost 50 years. It was a friendship which altered my life completely, and I will forever be grateful to Paul.
I couldn’t have my fleeting trip to Central Tibet not include a visit to Gyantse, the main attraction being of course its celebrated Stupa, Gyantse Palgor choten, with its ancient murals and statues that had survived practically untouched the wear, tear and destruction of the last five centuries. A relatively fragile building made of stone, clay and wood, for the supporting pillars. Constructed around a central core, its religious intention is the same as the stupa in Borobudur; it is meant to elevate the instructed worshiper who circumambulating the stupa, from the bottom to the top, reaches higher levels of spiritual realization through the viewing of the iconographic journey depicted in the form of hundreds of murals and statues distributed throughout the many chapels.
Palkhor Choten was built in the early 15th Century by the Prince of Gyantse during a period of peace and prosperity achieved through skillful diplomacy balancing the influence of Mongol rulers and Chinese Ming Emperors, which enabled the Prince to embark on this ambitious project which comprised several buildings including the famous stupa, whose construction began in 1427. Eventually, it became a large compound of 15 monasteries belonging to three schools of Buddhism, Buton, under Shalu monastery, Sakya and Geluk.
After driving along the Yumtso and going over a high pass, we reached a wide valley with farming villages and fields. It was not until evening that I realized, through shortness of breath, that we were almost 1000 meters above Lhasa. Upon reaching Gyantse we went straight for the stupa, and bought tickets from a monk engrossed in a conversation with another monk. There was no one about save for a few pilgrims and artisans working on copper pieces destined to large statues and temple rooftop decorations. Photos were not a problem here; no need to sneak around, I just paid the 100 Yuan fee.
I admit that I had expected a much more imposing, forbidding structure. It was anything but that. The Choten stood there, where it had for the last five centuries, in the afternoon sun, exuding delicacy and subtlety, all whites, blues and light orange and the glint of gilded copper. It was inviting, and so was the ambiance around it. We began the climb, which was done in stages, circumambulating the structure at each level and entering the many chapels each with its own wall paintings and statues. I was surprised how well everything had survived the cataclysm of the Cultural Revolution and was told that the Chinese military officer who had lodged there had stuffed the chapels with grain to prevent their destruction. Before that, it had probably survived wars, fires and earthquakes. The main temple, administered by Tashi Lhunpo, had also survived in part but the hill that flanked the north of the complex was still covered in ruins, some rebuilt. The painting and statue style was similar to that of Tabo, in Spiti, near the border with Western Tibet, though it was newer by a few hundred years and more evolved in style. I supposed that the walls had suffered less from the smoke of butter lamps, a situation that made necessary the repainting of most murals every two century of so. The statues were all clay, the preferred medium at the time, and the man accompanying us told us that he had been a clay sculptor in his youth. I always had a particular love for clay sculpting and had worked for years with the monk who sculpted the doll heads for the project I ran with Drepung Loseling. Clay sculptors are hard to come by, and I asked him why he hadn’t continued. He said it was excruciating work as in Tibet a clay sculptor, especially a junior one, has do everything from collecting to treating the clay, a long and arduous process. There had been quite an effort at restoration, and save a few excesses of shiny paint, it was discreet, done in the traditional way, so that one could hardly notice.
The assembly hall, next to the stupa houses large and beautiful clay statue of past and future Buddhas and Arhats. Its protector chapel, sets the tone with a dark interior, murals and a display of ancient weapons.
We climbed to the top of the stupa, where some chapels were closed, and admired the view. We could see the old town of Gyantse with its traditional houses and fluttering prayer flags, and the rebuilt fort that dominated the ridge, the site of a battle with Younghusband’s British troops. Beyond that were fields, filling the valley. I remembered how one of my friends, from Gyantse, had told me how he played hide and seek in the abandoned chapels in the 80’s and thought how far things had gone since then.
The Barkhor is the heart of Lhasa, or rather it is the area that surrounds the heart of hearts, the Lhasa Tsuklhakhang. This 7th century structure was commissioned by the Tibetan King Songtsen Gompo, and built in Newari style by artisans brought over from Nepal. Its main temple, the Jokhang (house of the Jowo) houses the statue of the Sakyamuni Buddha brought from China by Songtsen Gompo’s Chinese wife. The temple itself was originally built for the statue brought from Nepal by his Nepalese wife, but at some point in history, the statues were switched and the Nepalese Jowo is now situated in the Ramoche temple nearby.
Pilgrims come from all over Tibet to pay their respects to the holy statues in the Tsuklhakhang, spread out in a multitude of chapels. They circumambulate the temple on the Barkhor’s main street which draws a wide circles around it and other temples and noble’s houses. Tibetans being very practical people, the Barkhor is today as it was in the past also a place to trade, and a bustling market.
I came to Lhasa in late November and found the place teeming with pilgrims. Dechen, Yidam and I dedicated an afternoon to shopping and thoroughly enjoyed the bustle of shoppers, sellers, professional prostrators, men and women with their prayer wheels, people on cell phones, men from Kham huddling in groups selling fake dzis, as well as dogs of all sizes going about their business in a very assertive way. I was amazed by the extraordinary array of Tibetan goods; here in one place was everything Tibetans use and eat; dried meat, butter, strung up cheese, dried cheese, spices and roots of all kinds. There were Tibetan hats, ready-made chubas, traditional materials to make chubas, somba shoes, blenders to make buttered tea, incense burners, ladles and Tibetan style thermoses. There were of course religious paraphernalia and many other things, including a meat market run by Huis from Gansu and cheap clothing especially appreciated by the far dwelling winter visitors. We all stocked on dried cheese, locally made thermoses and a beautiful wooden bowl from a store that sold only wooden bowls.
We sat in a rooftop restaurant enjoying the sun, looking down at the passers by, the older ones carrying a cane and prayer wheel or both, and clad in a wide array of regional styles from all over Tibet. We were told that they come in winter when farm or herding work slows down and enjoy the warm Lhasa sun. Lhasa people tend to find the winters too cold and often spend the winter months in Chengdu. The Barkhor has retained its character though most of its two-story houses were replaced by three storied ones built of whitewashed stone. Here and there, an older house has survived, a larger complex around a courtyard, looking a little dilapidated. From the roof, where we could see the pagodas of the Tsuklhakhang and the Potala in the distance, friends pointed to several old houses. One, Surkhang House only seemed to retain a wall, probably knocked down in stages. Pongda Tsang House, across the street, was still in one piece.
This year, I returned to Charlottesville after 40 years. Kalsang and I lived there two years which turned out to be turning points in our lives. It was from Charlottesville that we decided to go live in India, but it was also where I was most closely introduced to Buddhism, through the studies I made there and the two lamas we both became close to.
In the 70’s Charlottesville, home of Jefferson, UVA and Monticello became the stronghold of Tibetan and Buddhist studies in the South of the USA. Kalsang and I enrolled in the PHD program in Buddhist studies at UVA where Jeffrey Hopkins, who initiated it, invited Tibetan lamas and scholars yearly. We lived there in 1977 and 78, with Kalsang and Lati Rinpoche, from Ganden Shartse then Locho Rinpoche from Drepung Loseling being the only Tibetans in the area. We were often visited by Tibetan friends from New York and my family members, sisters, nanny and my parents, my father meeting Kalsang there for the first time. There were numerous visits to Monticello, the Blue Ridge Mountains and the University grounds.
Genam and I took the train from DC on a cold and snowy February morning. The main campus looked the same, though the shops had a different, more contemporary look and the area beyond the immediate campus was changed beyond recognition. I took Genam to visit Monticello and took him to the main campus, that dates back to Jefferson’s time. We met with the group of Tibetan student entrepreneurs from Tibet, enrolled in a six week program in which Dorje Rinchen, Norlha’s Sales Manager, was a participant. We saw a few professors and attended a Losar party where I met the local Tibetans who numbered over two hundred. My old classmates had all moved on to other Universities, but it was heartening to see that so much had grown and branched out in forty years.
When I saw all my friends posting photos of theirs or of dogs I thought the Year of the Dog was the time to remember the creatures that have populated my life and given our family so much joy. We have had dogs big and small, very big and very small, smart and not so smart, beautiful and not so. I realized that dogs are much like people; smart, kind, loyal, dull, sneaky, indifferent or mean and you never know what you are getting.
As children, and until our parents moved into an apartment in Paris, we usually had a dog. There were two and they both lived long lives. First Youpi and Croco, two Airedales, one reasonable, the other boisterous. When I came along in 1956, our mother and Germaine gave our father an ultimatum saying it was Croco or me, that one had to go, and of course, it wasn’t going to be me.
Youpi passed in 1965, at the ripe age of thirteen and the next year I was given Tilou, a cairn Terrier who was intelligent and loving. He lived until 1982, long after I had left home. In India, I decided one dog was not enough and since there was no one to stop me, Kalsang and I had dozens of dogs, some inside the house, others outside, some given, some picked up, some left by departing cooks or guests, some born to our dogs, others who just wandered in. We had dogs before we had children and they were children to us. We slept with them, and my parents brought them toys when they visited. In the evenings, we watched them play, and their chases and scuffles replaced TV. There was Yangki picked off the street, Norzon the mongrelized Apso who visited the lama next door and stole his socks, Boubou who, as a puppy was small enough to fit in my hand, and Tashi, who belonged to the Gadong oracle up the road but decided to move in with us.
When the first wave of dogs had died off or disappeared, which was sadly the case for Boubou, we started with the second batch around 1991. First came Dikyi, the daughter of the Norbulingka matriarch who ‘owned’ the land, was privileged to welcome all important visitors, among them Madame Mitterrand and was respected by all the other dogs. Then the monks who lived in our house making dolls (that is another story) picked up a very large, yellow dog, impressed by his size. I nicknamed him the Godfather, as he was involved in shady operations that included killing the sheep of the local farmers on the hill behind our house, and teaching his skills to Dikyi. He also attacked monkeys, a rare occurrence as the two species generally learn to measure each other, and had his tendon bitten, acquiring a permanent limp. Around 1996, the renegade couple was joined by Chophel, found on the roadside. The children loved Chophel, who grew up to be the Godfather’s right hand until they had a huge fight. The Godfather came out of it with a scarred face and Chophel lost a piece of his ear.
Inside the house, where things were a little calmer, we had the spitz/apso/Pomeranian combination twins, Yanga and Tashi, given to our daughters by a friend. The children loved them and treated them like dolls. Then another friend, to whom we had told some years before that a Pekinese would please us, suddenly sent one over in a box. Dolma, who was a more country style Pekinese with less of a flat face and a silky auburn coat, became one of our favorites. Around 1994, they all started to multiply, beginning with Dikyi with the Godfather, then Dolma, with the twins. At one time we had over 17 dogs and the children, who wanted to keep them all, would leave little notes everywhere saying “Please let us keep all the puppies”
Sad things happen too. Whiles some puppies we given to loving families, a large number of Dolma’s offspring stayed with us and vanished in stages, caught by civets and leopards in the garden after dark. In 2003, Dolma herself disappeared while I was away. I was told me she had died of a heart attack, which seemed plausible due to her obesity, when in fact, as I discovered years later, she also had been caught by a nocturnal carnivore. The twins died of old age, though Yanga narrowly escaped being eaten, saved only by the howling of the other dogs that brought on our timely intervention. We figured the civet that had preyed on him was old and missed Yanga’s main artery, leaving a tooth in his neck instead. Yanga was so shaken he spend weeks hiding under the coffee table in the living room, trembling like a leaf. Tashi lost all his coat in old age and Sochoe massaged him daily. He loved her caring touch, and would totter over to the living room for his massage every day at the appointed time.
For a while after that, we had a rather disjointed pack, collected here and there, mostly by guests, cooks and Sochoe on a summer visit from college. That pack, which numbered about six mostly died of a mysterious disease at the same time, except for Traga, a black dog collected as a puppy near the house. We suspect he was a victim of torture by children, and was blind and had no use of his back legs when we found him yelping in a ditch at the back of our garden. He recovered both sight and use of his legs in time, but never allowed human beings to touch him. He is still with us today. Other dogs just left, as did Buns, found as a tiny puppy standing in the middle of the road and saved from a truck by Noryang. He had a singular attraction to monkeys who returned the favor, and his presence in the garden would attract dozens of them who took turns playing and grooming him, several dutifully picking his lice while he basked in the sun.
At one point, when we were totally out of small dogs, Kalsang said he wanted something tiny to keep on his lap, and Sochoe obliged with a Chiwawa, our very much loved Chichi. Then we began to feel unsafe with no dangerous dogs to greet visitors and I talked about something big that could scare people but not bite them. Sochoe obliged again, with a Saint Bernard. I wasn’t happy about that, but after five years, grew used to it. Sangpo is charming, but SO big. He is afraid of thunder and one day, as the lights went out during a dinner, he pushed himself into the living room and unto the lap of our guests. I couldn’t help laughing but was told afterwards that no one else had found it funny.
Then of course, there was Daisy, Sochoe’s exceptionally charming and intelligent dog, who had her own story (in a previous blog) and joined our household in 2011. Chichi and her, in spite of their size difference, were best friends. Chichi became everything he had hoped to Kalsang, living on his lap, sharing his life of shunning any form of exercise. She is overweight with oversized nails which she won’t let us cut. She is also very defensive of her master, jumping out at any hand that nears him.
Daisy left us in July leaving a big hole, and Tenor gave Sochoe Luna, a Shiatzu, who is now friends with Chichi, who is starting to have white hairs.
And of course, there are Dechen’s family dogs in Tibet, whom I meet quite often; Thopdan the mastiff, now the same age as Norzin, and Norbu the chocolate poodle, who follows Dechen everywhere she goes. And life goes on….
Norbulingka, meaning Jewel Park, was the Dalai Lama’s summer Palace, begun by the 7th Dalai Lama Kalsang Gyatso in 1755. Unlike the massive and fortress like Potala, Norbulingka was set on a wide expanse of green 2km West of the Potala. Composed of small structures built by successive Dalai lamas and surrounded with trees and gardens, it was a place that inspired contemplation and closeness to nature.
Kalsang, my husband remembered Norbulingka from the Tibetan opera performances the people of Lhasa would occasionally be invited to watch in the gardens. Whole families would bring food and drink, settle on the lawns and watch performances that lasted several consecutive days. People chatted and offered each other snacks, girls and boys flirted and children played.
I learned more about Norbulingka trough Namsa Chenmo, or Master of Robes Gyeten Namgyal, who served as the head of the Tailor’s guild for over twenty years and who verbally guided me through the grounds, Palace by Palace, telling me of the moments he spent there, serving two consecutive Dalai Lamas. The Great 13th, ,who was a patron of the arts, surrounded himself with various workshops which he visited often. He liked to walk among the artisans, who were told to ignore his presence, and observe them working. The Great 13th wore brocade robes which he changed daily, choosing them to match his mood of the day and everyone knew that red was not a good sign. In the 30’s he had a new palace built, the Chensel Podrang (the Clear Eye Palace) and Gyeten Namgyal was in charge of the decorations and soft furnishings. He told me of the many quarrels he had over the choice and placement of these with a man called Kumbela, who was one of the Dalai Lama’s close aids.
I visited the Norbulingka for the first time on a brilliant November day last year. The poplars had turned gold, contrasting against the intense blue of the late autumn sky. We walked through a path edged in bamboo, their pointy leaves reflected on the yellow mud walls. Except for a few pilgrims, it was rather deserted, and we wandered from Palace to Palace. I was surprised by the small scale and simplicity of a place so infused with history. We wandered into the Chensel Podrang, the main hall of which was used for public audiences. It was now filled with the various vehicles that had belonged to the Great 13th, horse carriages of various European make and palanquins. There was also, squeezed between two carriages, a tricycle that the 14th rode as a young child. Upstairs was a smaller reception room reserved for foreign dignitaries, furnished in art deco chairs.
The 14th Dalai Lama’s Palace, built in the 50’s was meant to be more modern, a sprawling bungalow in Tibetan style designed by Jigme Taring, an aristocrat who had travelled to India. The front afforded plenty of light, and there was a bathroom. The bedroom was simple, furnished with a Western 50’s style bed. The audience room had elaborate carvings and Tibetan decoration, and I noticed a beautiful appliqued Thangka that must have been the work of Gyeten Namgyal, who often described various pieces he had designed and commissioned to his team.
In a pond near on of a buildings was the emerging golden body of a Naga, offering a jewel. Our Thangka painting Master Tencho la always talked of this Naga and wanted to make a similar one at Norbuligka Institute.
There was a quiet, sleeping beauty feel about the Norbulingka grounds; it reflected timeless charm, a mix of cultural richness and a closeness to nature.