Two maroon-clad guards await us beside its doors, one at each end of the trailer, now graffitified with mantras, prayers, and many mysterious symbols—but no one else in U-Tsang Bay has come out to view its principal attraction. The blousy monk at the nearer door examines our implanted, upper-arm IDs with click-scans, smiles beatifically, and nods us in. Larry jokes in Tibetan with the guy before joining us at the DL’s windowed bier, where we three float: ghosts beside a pod-lodger who will not again arise, unless he has already done so in yet another borrowed body.
“He is not here,” I say. “He has arisen.”
Larry, who looks much older than at his last brief up-phase, laughs in appreciation or embarrassment: the latter, probably.
Mama gives me a blistering “cool-it” glare.
And then I gaze upon the body of Sakya Gyatso. Even in death, even through the clear but faintly dusty cover of his display pod, he sustains about his face and hands a soft amber aura of serene lifelikeness that startles, and discomfits. I see him smiling sweetly upon me when I was four. I imagine him displeasing his religious brethren and sisters by going more often into Amdo and Kham Bays to interact with his secular subjects than our underlamas thought needful or wise, as if such visits distracted him from his obligations and sabotaged his authority in both realms, profane and holy. And it’s definitely true that his longest uninterrupted sojourn in U-Tsang coincides with his years lying in state in this shabby trailer.
Commoners aboard ship loved him, but maybe—I reflect, studying his corpse with both fascination and regard—he angered those practitioners of Tantra who viewed him as their highest representative and model. Certainly, during his life he moved from external Kalachakra Tantra—a concern with the lost procession of solar and lunar days—to the internal Tantra, with its focus on the energy systems of the body, to the higher alternative Tantra leading to the sublime state of bodhichitta, perfect enlightenment for the sake of others.
Thus reflecting, I cannot conceive of anyone aboard ever wishing him harm or of myself climbing out of the pit of my ego to attain the state of material renunciation and accepting comprehension of emptiness that Sakya Gyatso reached and embodied through so many years of our journey.
That I stand today as one of two Soul Children in line to follow him defies logic; it offends reason and also the 722 deities resident in the Kalachakra Mandala as emblems of reality and consciousness. I lack even the worth of a dog licking barley-cake crumbs from the floor. I put my palm on the Twenty-First’s pod cover and erupt in sobs. These underscore my unsuitability to succeed him.
Mama’s glare gives way to a look of fretful amazement. She lays an arm over my shoulder, an intimacy that keeps me from drifting blindly away from either her or Larry.
“Kiddo,” she murmurs, “don’t cry for this lucky man. We’ll never cease to honor him, but the time for mourning has passed.”
I can’t stop: All sleep has fled and the future holds only a scalding wakefulness. Larry lays his arm over my other shoulder, caging me between them.
“Baby,” Mama says. “Baby, what’s going on?”
She hasn’t called me “baby” or “kiddo” since, over seven years ago, I had my first period. I twist my neck just enough to tell her to glance at the late DL, that she must look. Reluctantly, it seems, she does, and then looks back at me with no apparent hesitancy or aversion. Her gaze then switches between him and me until she realizes that I won’t—I simply can’t—succeed this saint as our leader. Moreover, I intend to withdraw from the gold-urn lottery and to throw my support to my rival. Mama remains silent, but her arm deserts me and she turns from the DL’s bier as if my declaration has acted as a vernier jet to change her position. In any case, she drifts away.
“Do you understand me, Mama?”
Mama’s eyes jiggle and close. Her chin drops. Her jumpsuit-clad body floats like that of a string-free marionette, all raw angles and dreamily rafting hands.
Larry releases me and swims to her. “Something’s wrong, Greta Bryn.” I already suspect this, but these words penetrate with a laser’s precision. I fumble blurry-eyed after Larry, clueless about what to do to help.
Larry swallows her with his arms, like the male hero in an anachronistic spectal, and then pushes her away to study her more objectively. Immediately, he pulls her back in to him again, checks her pulse at wrist and throat, and pivots her toward me with odd contrasting expressions washing over his face.
“She’s fainted, I think.”
“Fainted?” My mother, so far as I know, never faints.
“It’s all the travel . . . and her anxiety about the gold-urn lottery.”
“Not to mention her disappointment in me.”
Larry regards me with such deliberate blankness that I almost fail to recognize the man, whom I have known seemingly forever.
“Talk to her when she comes ’round,” he stays. “Talk to her.”
The blousy monk who ran click-scans on us enters the makeshift mausoleum and helps Larry tow my rag-doll mama outside, across the road, and into the battened-down Temple courtyard. The two accompany her to a basket-like bower chair that suppresses her driftability. They attend her with colorful fake Chinese fans.
I go with them, looking on like a gawker at a mess-hall accident.
Our post-swoon interview takes place in the nearly empty courtyard. Mama clutches two of the bower-chair spokes like a child in a gravity swing, and I maintain my place before her with the mindless agility of a pond carp.
“Never say you’re forsaking the gold-urn lottery,” she says. “You bear on your shoulders the hopes of a majority, my hopes highest of all.”
“Did my decision to withdraw cause you to faint?”
“Of course!” she cries. “You can’t withdraw! You don’t think I faked my swoon, do you?”
I have no doubt that Mama didn’t fake it. Her sclera clocked into view before her eyelids fell. But, before that, her gaze cut to and rested on Sakya’s face just prior to her realizing my intent. Feelings of betrayal, loss, and outrage triggered her swoon. Now she says I have no choice but to take part in the gold-urn drawing, and I regard her with such a blend of gratitude, for believing in me, and loathing, for her rigidity, that I can’t speak. Do Westerners carry both me-first genes and self-doubt genes that, in combination, overcome the teachings of the Tantra?
“Answer me, Greta Bryn: Do you think I faked that faint?”
Mama knows already that I don’t. She just wants me to assume the hair shirt of guilt for her indisposition and to pull it over my head with the bristly side inward. I have just enough Eastener in my being to deny her that boon and the pinched ecstasy implicit in it.
I hold her gaze, and hold it, until she begins to waver in her implacability.
“I didn’t swoon solely because you tried to renounce your rebirth right, but also because you tried to humiliate me in front of Larry.” Mama stands so far from the truth on this issue that she doesn’t even qualify as wrong.
And so I laugh, like an evil-wisher rather than a daughter. “Not so,” I say. “Why would I want to humiliate you before Larry?”
“Because I’ve always refused to coddle your self-doubts.”
I recall Mama beholding Sakya’s death mask and memorizing his every aura-lit feature. “What else caused you to ‘fall out’?”
Her voice drops a register. “The Dalai Lama. His face. His hands. His body. His inhering and sustaining holiness.”
“How did his ‘sustaining holiness’ knock you into a swoon, Mama?”
She peers across the courtyard road at the van where the DL lies in state. Then she pulls herself upright in the bower chair and tells this story:
“While married to your father, I began an affair with Minister Trungpa. He lived wherever Sakya lived, and Sakya chose to live among the secular citizens of Amdo and Kham rather than in the ridiculously scaled-down model of the Potala Place in U-Tsang. As one result, Minister T and I easily met each other; and Nyendak—Neddy, I call him—courted me
under the unsuspecting noses of both Sakya and Simon.”
“You cuckolded my daddy with Minister T?” I need her to say it again.
“Oh, that’s such an ugly word to label what Neddy and I still regard as a sacred union.”
“I’m sorry, Mama, but it’s the prettiest word I know to call it.”
“Don’t condescend to me, Gee Bee.”
“I won’t. I can’t. But I do have to ask: Who fathered me, the man I call Daddy or Sakya’s old-fart chief minister?”
“Your father fathered you,” Mama says. “Look at yourself in a mirror. Simon’s face underlies your own. His blood runs through you, almost as if he gave his vitality to you and thus lost it himself.”
“Maybe because you cuckolded him.”
“That’s crap. If anything, Simon’s growing apathy and addiction to pod-lodging shoved me toward Neddy. Who, by the way, has the eggs, even at his age, to stay on the upright outside of a Z-pod.”
“Mama, please.”
“Moreover, Neddy loves you. He cherishes you because he cherishes me. He sees you as just as much his own as Simon does. In fact, Neddy was the first to—”
“I’ll stop saying ‘cuckold’ if you’ll stop calling your boyfriend ‘Neddy.’ It sounds like filthy baby talk.”
Mama closes her eyes, counts to herself, and opens them again to explain that when Sakya Gyatso at last figured out what was going on between Mama and Minister Trungpa, he called them to him and urged them to break off the affair in the interest of a higher spirituality and the preservation of shipboard harmony.
Minister T, ever the tutor, argued that although traditional Buddhism stems from a slavish obeisance to the demands of morality, wisdom cultivation, and ego abasement, the Tibetan Tantric path channels sexual attraction and its drives into the creation of life-force energies that purify these urges and tie them to transcendent spiritual purposes. My mother’s marriage had unraveled; and Minister T’s courtship of her, which culminated in consensual carnality and a principled friendship, now demonstrated their mutual growth toward that higher spirituality.
I laugh out loud. “And did His Holiness give your boyfriend a pass on this self-serving distortion of the Tantric way?”
“Believe as you will, but Neddy—Minister Trungpa’s—take on the matter, and the thoroughness with which he laid out everything, had a great effect on the DL. After all, Minister T had served as his regent in exile in Dharmasala, as his chief minister in India, and finally as his minister and friend here on the Kalachakra. Why would he all at once suppose this fount of integrity and wise counsel a scoundrel?”
“Maybe because he was sleeping with another man’s wife and justifying it with a lot of mystical malarkey.”
Mama squints with thread-thin patience and resumes her story. Because of what Minister T and Mama had done, and still do, and what Minister T told His Holiness to justify their behavior, the Dalai Lama fell into a brown study that finally edged over into an ashen funk. To combat it, the DL hibernated for three months, but emerged as low in spirits as he’d gone into his egg. All his energies had diminished, and he told Minister T of his fears of dying before we reached Guge. Such talk profoundly affected Mama’s lover, who insisted that Sakya Gyatso tour the nursery in Amdo Bay. There he met me, Greta Bryn Brasswell, and fell in love, often returning over the next few weeks and always singling me out for attention. He told Mama that my eyes reminded him of those of his baby sister, who had died very young of rheumatic fever.
“I remember meeting His Holiness,” I tell Mama, “but not his coming to see us so often in the nursery.”
“You were four,” Mama says. “How could you?”
She recounts how Minister T later took her to Sakya’s upper-deck office in Amdo to talk about his long depression. With the AG generators running, they shared green tea and barley breads.
The DL again voiced his fear that even if he slept the rest of our journey, at some point in transit he would surrender his ghost in his eggshell pod and we, his people, would arrive at Guge with no agreed-upon leader. Minister T rebuked him for this worry, which he identified as egocentric, even though the DL took pains to articulate it as a concern for our common welfare.
Mama had carried me to this meeting. I lay sleeping—not like a pod-lodger but as a tired child—across her lap on a folded poncho liner that Simon had brought aboard as a going-away gift from a former roommate at Georgia Tech. As the adults talked, I turned and stretched, but never awakened.
“I don’t recall that either,” I say.
“Again, you were sleeping. Don’t you listen to anything I tell you?”
“Everything. It’s just that—” I stop myself. “Go on.”
Mama does. She says that the DL walked over, leaned down, and placed his lips on my forehead, as if decaling it with a wet rose petal. Then he mused aloud about how fine it would be if, as an adult, I assumed his mantle and oversaw not only our voyagers’ spiritual education but also our colonization of “The Land of Snow.” He did not think he had the strength to undertake those tasks, but I would never exhaust my energy reserves. This fanciful scenario, Mama admits, rang in her like a crystal bell, a chime that echoed through her recurrently, as clear as unfiltered starlight.
Later, Mama and Minister T talked about their meeting with His Holiness and the tender wish-fulfillment musing with which he’d concluded it: my ascension to the Dalai Lamahood and eventual leadership on Guge. Mama asked if such a scenario could work itself out in reality, for if His Holiness died and Minister T championed me as he’d once stood behind Songsten Chodrak (later Sakya Gyatso), lifting him to his present eminence, then surely I, too, could rise to that height.
“‘I’m too old for such fatiguing machinations again,’ he told me,” Mama says, remembering, “but I told him, ‘Not by what I know of you, Neddy,’ and just that simple expression of admiration and faith turned him.”
I find Mama’s account of this episode and her conspicuous pleasure in relating it hard to credit. But she has actually begun to glow, with a coppery aura akin to that of the DL in his display casket.
“At that point,” she adds, “I grew ambitious for you in a way that once never would have crossed my mind, your ascension was just so far-fetched and prideful a thing for me to contemplate.” She smiles adoringly, and my stomach shrinks upon itself like new linen applied wet to a metal frame.
“I’ve heard enough.”
“Oh, no,” Mama chides. “I’ve more, much more.”
In blessed summary, she narrates a later conversation with Minister T, in which she urged him to carry to Sakya—now more a moody Byronic hero than a Bodhisattva in spiritual balance—this news: that she had no objection, if any accident or fatal illness befell him, to his sending his migrating bhava into the vessel of her daughter. Thus, he could mix our subjective selves in ways that would propagate us both into the future and so assist in our all arriving safely at Gliese 581 g.
Bristling, I try to parse this convoluted message. In fact, I ask Mama to repeat it. She does, and my deduction that she’s memorized this nutty formulae—if you like, call it a “spell”—sickens me.
Still, I ask, as I must, “Did Minister T carry this news to His Holiness?”
“He did.”
“And what happened?”
“Sakya listened. He meditated for two days on the metaphysics and the practical ramifications of what I’d told him through his minister.”
“Finish,” I say. “Please just finish.”
“On the following day, Sakya died.”
“Cadillac infraction,” I murmur. Mama’s eyes grow wide. “Forgive me,” I say. “What killed him? You used to tell me ‘natural causes, but at too young an age for them to seem natural.’ ”
“That wasn’t entirely a lie. Sakya did what came natural to him. He acted on the impulse of his growing despair and his burgeoning sense that if he waited much longer to influence his rebirth, you’d outgrow your primacy as a receptacle for the transfer
of his mind-state sequences and he’d lose you as a crucible for compounding the two. So he called upon his mastery of many Tantric practices to drop his body temperature, heart rate, and blood pressure. And when he irreversibly stilled his heart, he passed from our illusory reality into bardo . . . until he awoke again wed to the samvattanika viññana, or evolving consciousness, animating you.”
Here I float away from Mama’s bower chair and drift a dozen meters across the courtyard to a lovely, low cedar hedge. (In a way that she’s never fully understood, Nima Photrang was right about the cause of Sakya Gyatso’s death.) I want to pour my guts into this hedge, to heave the burdensome reincarnated essence of the late DL into its feathery silver-green leaves.
Nothing comes up. Nothing comes out. My stomach feels smaller than a piñon nut. My ego, on the other hand, fills the entire tripartite passenger drum of our starship, The Wheel of Time.
Later, I meet Simon Brasswell—Daddy—in a back-tunnel lounge near Jokhang Temple for chang and sandwiches. To make this date, of course, I must visit his guesthouse and ping him at the registry screen, but he agrees to meet me at the Bhurel—or The Blue Sheep, as the place is called—with real alacrity. In fact, as soon as we lock-belt into our booth, with squeeze bottles for our drinks and mini-spikes in our sandwiches to hold them to the small cork table, Daddy key-taps payment before I can object. He looks better since his nap, but the violent circles under his eyes lend him a sad fragility.
“I never knew—” I begin.
“That Karen and I divorced because she fell in love with Nyendak Trungpa? Or, I suppose, with his self-vaunted virility and political clout?” Speechless, I gape at my dad. “Forgive me. Ordinarily, I try not to go the spurned-spouse route.”
I still can’t speak.
He squeezes his bottle and swigs some barley beer. Then he says, “Do you want what your mama and Minister T want for you—I mean, really?”
“I don’t know. I’ve never known. But this afternoon Mama told me why I ought to want it. And because I ought to, I do. I think.”
Daddy studies me with an unsettling mixture of exasperation and tenderness. “Let me ask you something straight up: Do you think the bhava of Sakya Gyatso, the direct reincarnation of Avalokiteshvara, the ancestor of the Tibetan people, dwells in you as it supposedly dwelt in his twenty predecessors?”
The Mammoth Book of Best New SF 26 (Mammoth Books) Page 55