Then that name flicked across the screen behind the forehead which some call the third eye: Tietsin, it said, in bright flashing neon. Tietsin.

On an impulse I went to find Shiva Taxi. The whole stupa was surrounded by teahouses, thanka shops, souvenir collections, and a thousand places where you can get your digital pix loaded onto a CD or access the Internet. It took me thirty minutes of running around the gigantic compound before I found him and told him it was time to go. He stared at me, wondering why I was suddenly exhibiting signs of stress.

When I got back to the hotel I found a message waiting. Tietsin’s people would come for me about ten o’clock the next morning. Feeling restless, I left the hotel to walk on Thamel.

Which has a way of exploding in your face. Less than twelve inches from the perimeter of the guesthouse, a couple of trishaw drivers pulled up and almost trapped me against a wall; a woman who might have been Tibetan held a dead baby in her arms while she thrust out a hand and sobbed; taxies honked as they tried to get past the trishaws; runners from some of the other guesthouses tried to persuade me to relocate; a young man almost in rags whispered that he had hashish as a couple of men in black leatherette jackets drove up on a mid-range Honda motorbike and offered the same thing at the same price, though with infinitely more gravitas. Someone-a man whose face I never saw-asked if I wanted a girl or two tonight. When I squeezed past the trishaws and crossed the street, I was accosted by chillum and pipe salesmen; craftsmen who had spent the day carving chess sets wanted to sell me their masterpieces; and it all happened against a specifically Hindu soundtrack of honks and yells and men making their habitual ablutions, which included some elaborate hoiking, right there on the street-but you can’t really blame them, for the dust gets everywhere. Then there were the farang backpackers who moved heavily with their towering burdens which must have contained clothing for six months and medical accessories for a year. Some had aluminum tent poles sticking out. Quite a lot of them were single women or women traveling in pairs, both young and middle aged; Nepal was supposed to be safe, all the guidebooks agreed. I saw clones of Rosie McCoy. At the same time Nepali women in traditional dress (mostly saris, although a lot wore tapered pants under a long upper garment) were rushing in and out of shops and carrying groceries wrapped in gray paper, or cooking over gas burners in the open doorways of their medieval homes, taking care not to jostle the bony cows who also emerged to enjoy the evening. Then there was the music. Om mani padme hum boomed out from CD stores along with Robbie Williams and Ravi Shankar, and one corner shop never stopped with the deep-throat, low-note Tibetan chants which formed a kind of long-wave whale chorus to the whole zoological moment. Of course I was thinking, Tietsin.

I woke just after dawn, took a stroll around town, refused marijuana five times-only because I was meeting Tietsin-and gave some money to the woman still holding the dead baby; so maybe the baby wasn’t really dead. When they came for me, the elderly nun from Bodnath to whom I had given money and whom I had thought decrepit was in the back of the minivan. She smiled warmly and mischievously. The driver seemed to be Nepali and didn’t speak. “We’re going to a lecture on Tibetan history,” she explained with a smile in perfect English.

I had been shown into some kind of forum which had already started; indeed, it seemed on the point of finishing. The top floor of the teahouse had been converted into a meeting room with maybe a dozen chairs, eight of which were occupied by youngish farang who looked like backpackers. I had no choice but to sit at the back and listen.

Doctor Norbu Tietsin had a trick of throwing back his head and rolling his eyes all the way into the sockets, which might have seemed comic in a lesser figure, but with him seemed slightly sinister, like watching someone enter another dimension-or go into a trance.

He was more than six feet tall, in his sixties, very robust and muscular, and wore a battered parka-style coat, unzipped. He spoke English perfectly in what he himself later would describe as a UN accent, i.e., it contained hints of Oxford, estuary London, New York, and Sydney, with more than a little Scandinavian precision in the vowels-but had a ten-dancy to morph into Brooklyn at odd moments. He possessed a wispy, untrimmed gray beard that billowed under his nose and gray hair drawn back in a ponytail. Like a seasoned professor, he needed no notes and, when he was not looking out the window, limped up and down in front of the audience with his hands in his pockets. I was inclined to attribute his handicap to frostbite, though in another country one might have assumed gout.

“Captain Younghusband was the first white man to invade Tibet,” Tietsin was saying. “Lord Curzon encouraged him and gave him the money, which, like most of the income of the British Indian Empire at that time, derived from the sale of opium. He slaughtered thousands of monks with his killing machines in the charming Anglo-Saxon way.”

The crippled giant paused for a moment and coughed. “But we didn’t mind the ambitious captain too much. We were already used to the cruelty of the Chinese, and as someone said, When you know the scorpion you don’t worry about the toad. He did invade us, however, and the karmic price had to be paid.” Tietsin took his right hand out of his pocket and raised it. The hand was no more than a stump, frostbite having eaten away at all the digits except thumb and forefinger. He brushed his brow with it, sighed, spared me a glance as he swept the audience, then said, “So we in turn had to invade him.”

He stopped in mid-flight with his stump still raised and stared at us one by one for a full minute.

“It was touch and go,” he continued, still apparently talking about Younghusband. “You’ve no idea what a chore it is to develop a fetal psyche to the point where it can leave the womb of its culture of origin and begin to adapt to reality in one lifetime. Normally, with someone of that profile, you’d want a couple hundred years to be on the safe side-suicide is always the great risk. We did it, though. The good captain became an embarrassingly ardent convert to our spiritual path, without understanding very much about it, unfortunately, or necessarily realizing it was Buddhism that was rebuilding his character from the inside out.” He shrugged. “Still, I guess as a way of introducing ourselves to the West you could say our strategy worked. It was Younghusband, really, who inspired the irrational distortion of our religion by people like the neurotic Madame Blavatsky, and the curious case of Dr. Rudolf Steiner, who somehow grafted gnostic Christianity onto it and called it Spiritual Science, for Buddha’s sake.”

I would grow used to his tendency to talk about events of more than a hundred years ago as if they happened yesterday. And they say we Thais have no sense of time. But I wasn’t prepared for his erudition. I had vaguely come across Madam Blavatsky and Rudolf Steiner while surfing the Net: two early Western prophets of Oriental wisdom whose work was largely lost in that cosmic catastrophe called the Twentieth Century. I was out of my depth and knew it. I found myself wondering how my fetal psyche was going to adapt to this new reality.

Now Tietsin turned away from the window again and suddenly stared at me with the full force of his developed mind. “Then in ’59, after the Chinese invasion, His Holiness went into exile and brought our spiritual science, if you want to call it that, to a world which had been at least partially prepared.”

He paused again and frowned. “We’ve invaded the world. But we’ve lost Tibet.”