By the time we reached John F. Kennedy Drive, the band was playing a squeaky version of “Amazing Grace” on the two-stringed erhu, and I had been forgiven by the group for not having bought trip cancellation insurance. As two motorcycle police held traffic at bay, the hearse sped off, and I bid my body a silent adieu. Then Harry asked the rest of the travelers to join him in a circle for a team high five, intoning, “May Bibi join us in spirit.”
So that was how it came about. They hoped that I would go. How could I not?
Almost everything I had planned came undone. My original itinerary began thusly: My friends, those lovers of art, most of them rich, intelligent, and spoiled, would spend a week in China and arrive in Burma on Christmas Day.
It started as planned: On December 18th, after nearly two days of travel and two stopovers, we arrived in Lijiang, China, the “Land Beyond the Clouds.” My group was met by the best tour guide of the region, one I had used on a previous trip. Mr. Qin Zheng was an athletic young man, who wore designer-label jeans, Nike sneakers, and a “Harvard”-emblazoned pullover. My friends were surprised that he looked so Western, and except for the Chinese accent, he could have been one of them. He narrated the sights they could still appreciate as twilight approached.
From the window of the deluxe air-conditioned tour bus, my friends and I could see the startling snowcapped peaks of Tibet glinting in the distance. Each time I have seen them, it is as amazing as the first.
Vera was jingling and jangling on the bumpy bus ride. She wore a profusion of ethnic-style jewelry around her neck, and encircling both wrists and ankles, and this was complemented by a colorful caftan, sized extra-large, though she was hardly fat, merely tall and big-boned. Since turning fifty, ten years ago, she had decided that her usual garb should be no less comfortable than what she wore to bed. Thrown over her shoulders was another of her trademarks: a raw-silk scarf printed with African motifs of her own design. Her hair, dyed taupe brown, had been shorn into a springy cap of baby’s tears.
Seated next to her on the bus was the newly designated tour leader, Bennie Trueba y Cela, who began to read aloud the commentary I had meticulously appended to the itinerary months before: “Many believe Lijiang is the fabled city of Shangri-La that James Hilton described in his novel Lost Horizon.…” In remembering me, Vera chuckled, but her eyes stung with tears and she used her scarf to wipe away the wetness on her smooth cheeks.
I confess I was overwhelmed with self-pity. Since my death, it had taken me some time to accustom myself to the constant effusion of emotions. Whereas I had lacked dimension of feeling my entire life, now, through others, there was width, volume, and density ever growing. Could it be that I was sprouting more of the six supernatural talents that Sakyamuni received before he became the Buddha? Did I have the Celestial Eye, the Celestial Ear, along with the Mind of Others? But what good did it do me to have them? I was terribly frustrated that whenever I spoke, no one could hear me. They did not know I was with them. They did not hear me vehemently disapprove of suggested changes to the careful tour plans I had made. And now look, they had no idea that the “commentary” I had planted in the itinerary was often meant to be humorous asides that I would have elucidated upon during the actual tour.
The remark about Shangri-La, for example: I had intended to follow that with a discussion about the various permutations of “Shangri-La” notions. Certainly it is a cliché used to lure tourists to any site—from Tibet to Titicaca—that resembles a high mountainous outpost. Shangri-La: ethereally beautiful, hard to reach, and expensive once you get there. It conjures words most delightful to tourists’ ears: “rare, remote, primitive, and strange.” If the service is poor, blame it on the altitude. So compelling is the name that right this minute, workmen, bulldozers, and cement trucks are busily remodeling a ham-let near the China – Tibet border that claims to be the true Shangri-La.
I would have brought up the link to geography as well, the descriptions of the botanist Joseph Rock, whose various expeditions for National Geographic in the 1920s and early 1930s led to his discovery of a lush green valley tucked in the heart of a Himalayan mountain topped by a “cone” of snow, as described in his article published in 1931. Some of the inhabitants there were purported to be more than a hundred fifty years old. (I have met demented residents at old-age homes who have made similar claims.) James Hilton must have read the same article by Rock, for soon after, he used similar descriptions in penning the mythical Shangri-La. Voilà, the myth was hatched, delusions and all.
But the most interesting aspect to me is the other Shangri-La alluded to in Lost Horizon, and that is a state of mind, one of moderation and acceptance. Those who practice restraint might in turn be rewarded with a prolonged life, even immortality, whereas those who don’t will surely die as a direct result of their uncontrolled impulses. In that world, blasé is bliss, and passion is sans raison. Passionate people create too many problems: They are reckless. They endanger others in their pursuit of fetishes and infatuations. And they self-agitate when it is better to simply relax and let matters be. That is the reason some believe Shangri-La is so important as the antidote. It is a mindset for the masses—one might bottle it as Sublime Indifference, a potion that induces people to follow the safest route, which is, of course, the status quo, anesthesia for the soul. Throughout the world you can find many Shangri-Las. I have lived in my share of them. Plenty of dictators have used them as a means to quell the populace—be quiet or be killed. It is so in Burma. But in art, lovely subversive art, you see what breaks through in spite of restraint, or even because of it. Art despises placidity and smooth surfaces. Without art, I would have drowned under still waters.
THERE WAS NOTHING PLACID about Wendy Brookhyser. She had come to Burma with an itch in her brain and a fever in her heart. She wanted to fight for Burmese rights, for democracy and freedom of speech. She could not tell anyone that, however. That would be dangerous. To her fellow travelers, Wendy said she was the director of a family foundation. And that was indeed the case, a foundation set up by her mother, Mary Ellen Brookhyser Feingold Fong, the “marrying widow,” as she was unkindly called in some circles. For her position as director, Wendy had never done much more than attend an occasional meeting. For that, she received a salary sufficient for a carefree lifestyle with regular infusions from her mother for her birthday, Christmas, Chanukah, and Chinese New Year. Money was her birthright, but since her teens, she was adamant she would not become a party-throwing socialite like her mother.
Here I must interject my own opinion that the aforementioned mother was not the senseless schemer her daughter made her out to be. Mary Ellen gave the best parties to draw attention to worthy causes. She didn’t simply write checks to charities like other nine-digit doyennes who had generous pocketbooks but not the time to amplify their compassion. She was utterly involved, financially and morally. I knew this because Mary Ellen was a friend of mine—yes, I believe I can call her that, for we chaired a fair number of events together. And she was quite the compulsive organizer, one who attended every boring planning meeting. I’m afraid I had a rather embarrassing habit of dozing at some of those. Mary Ellen was all about details; she knew if the proposed dates for events conflicted with the social calendars of the big money-givers. And because of her social web, she could line up celebrities to generate “publicity heat,” identifying the singers, movie stars, or athletes who could be inveigled on the basis of their family background of genetic disease, mental illness, addiction, cancer, murder, sexual abuse, senseless tragedy, and other sorts of unhappinesses that fuel causes and then galas for causes. She also kept a meticulous record of those black-tie events for which she had bought tables at the highest level, and whose event chair might then be vulnerable to the unspoken but well-understood system of payback. It was all based on connections and intimate gossip, don’t you see. In any case, I knew I could always count on Mary Ellen to contribute yearly to Self-Help for the Elderly by pointing out that it served those with Alzheimer’s, the illness to which her first husband had succumbed; he was, by the