“Yes,” Pyotr would say, “of courseI know what cold feels like. We have cold in Moscow too. But we don’t have monks.”

“ Of courseI can imagine thin air,” Marianna would assure me. “It’s just a matter of barometric pressure. But I can’t imagine religion.”

They were wrong about being able to imagine what Himalayan cold and Himalayan air felt like, but there was no way to prove it. I thought they were equally mistaken in their assumption that the monks and their beliefs were interesting, given that the few I saw in the distance always seemed so utterly mundane, but I couldn’t prove that either and soon capitulated with inevitability by ceasing to try.

The continued curiosity of my friends eventually compelled me to find better answers to their questions, but throughout my formative years—from six to sixteen, say—even the “better” answers were wholly invented. I made up different tales at different times, and my accounts became far more elaborate as my sources of inspiration expanded in number and quality, but it was all fantasy. I knew little or nothing about what my allegedly Hindu neighbors believed or did, and nothing at all about what might once have gone on in the allegedly Buddhist community set so high on the looming slope as to be beyond reach.

None of my co-parents ever visited the complex at the far end of the valley, nor did any of them attempt to learn the language spoken by its inhabitants. None of them would ever have dreamed of trying to climb the mountain that separated them from the place they called Shangri-La, for want of any better name. They had brought their child to remotest Nepal so that he might live in the presence of magnificent strangeness, not that he might penetrate its secrets. By the time I left the valley I understood, vaguely, that they had installed me there because they thought that the valley might teach me to be humble in my humanity, to show me the last vestiges of the untamed earth that had shaped my ancestors, and to give me a proper sense of the value of my emortality. While I was actually there, however, it was simply the place I was in, monks and all. My view of it was conditioned by the knowledge that all the other people of my own age with whom I was encouraged to socialize in VEs had anchorages in reality that seemed more desirable to me because they lay far closer to the heart of human society. I was never lonely as a child, but I knew that I lived in a lonely place, fit only for mad monks, and that I had been put there on purpose.

“But it’s not a lonely place,” Papa Domenico assured me, on one of the rare occasions when I actually complained. “There are no lonely places any more. Wherever humans go, they take the virtual universe with them. We can hold infinity in the palms of our hands, although we’ve grown so accustomed to the miracle that we no longer seem to be capable of grasping the wonder of it. As long as you’re connected to human society, the Universe Without Limits is yours, the best part of your heritage. Even the monks have that.”

Papa Laurent told a different story. “One day, Morty,” he said, “the feeling of loneliness will be precious to you. You’ll be glad that it formed such an important part of your sentimental education. The UN may make a big song and dance about keeping Earth’s population stable and using emigration to the moon and the microworlds as a safety valve, but the simple fact is that now that your generation really can live forever the population of the Earthbound will creep up and up and up. The future you’ll have to live in will be so desperately crowded that there won’t be any lonely places left—and you’ll have something to look back on that all your contemporaries will envy. You’ll have an understanding that they’ll never be able to cultivate—although the monks will hang on to it, if they ever manage to recruit any true emortals.”

They were both talking nonsense, of course, but not for the reasons that occurred to me as a child.

Perhaps, in the end, my parents’ plan did achieve most of what it was intended to achieve, even though they could never agree as to exactly what that was—but while I was actually living in the parental hometree I could not help but see things differently. I found some delight in the ruggedness of the terrain, but I also felt a good deal of resentment against the continual assertiveness of wind, water, and biting cold—and my curiosity about the perverse people who had chosen to live here, not merely for a while but indefinitely, grew along with that resentment. Even at the age of eight, I knew that I would never take the trouble to learn a new language in order to communicate with the enigmatic people who lived at the other end of the valley, but I knew that there would come a day when I was big enough, strong enough, and brave enough to climb the mountain that separated me from Shangri-La.

I did not expect that I would be able to talk to its inhabitants, even if they turned out not to be extinct, but that was not the point of the imagined endeavor. The point was to confirm that Shangri-La was indeed a place, not a phantom of the cloud and a mirage of the sunlight—and to prove that I was the kind of person who could go wherever he wanted to go, despite the vicissitudes of the weather.

FOUR

My failed attempts to climb the mountain that loomed so large over my childhood home resulted in a few bruising falls. I listened patiently to the lectures all emortal children must endure regarding the magnitude of every risk they take, but I also learned by slow degrees how to use an ice ax and how to make the most of toeholds. My parents decided soon enough that in view of our having chosen to live among mountains it would be ridiculous to suppress my ambition to climb, so they began investing in smart suitskins with all kinds of extra safety features. By the time I was ten my augmented limbs had the clinging power of a fly’s, and if I rolled myself up into a ball I could bounce for miles.

I took more risks than the average child of my kind, but the falls I survived didn’t lull me into a false sense of security. My suitskins were exceedingly clever and my internal technology was state of the art, but when I fell I experienced a full measure of terror, and more than enough pain to function as a warning. I was, however, determined to master that slope some day, to find out exactly how the reality of Shangri-La differed from the fantasies I made up for my VE-linked friends.

I was twelve before I accidentally discovered the source from which my co-parents had borrowed the name Shangri-La. It was, I found, the name of a mythical monastery established above an imaginary valley, whose inhabitants lived to be several hundred years old in an era when that was simply not possible. In the original twentieth-century folktale the monastery had been fitted out with a library so that it might serve as a haven of rest and place of refuge for those few civilized men who were wise enough to realize that their civilization was both precarious and irredeemably sick. Neither the first author of the tale nor its subsequent embellishers had been able to witness the twenty-first-century collapse of their sick civilization, nor had they had imagination enough to envisage its rebuilding by the first people who claimed to be members of a new human race, but I could hardly help thinking that the myth was precious as well as prescient. It colored my own private fantasies as deeply as it colored the fantasies I made up for my friends—which became gradually more plausible as I took advantage of my researches in the Labyrinth.

“Monks aren’t much interested in emortality,” I explained to Pyotr when I was thirteen. “They all believe that life goes on forever unless you can find a way of getting out—which isn’t easy. They do have internal nanotech, but that’s because they think the extending of a life span from seventy to two or three hundred years is a matter of small concern. They don’t think of themselves as separate entities but as pieces of the world’s soul. The people who used to live on the mountain thought a human lifetime, no matter what difference IT or gene swapping might make, is just a step on the way to eternity, and what they ought to be aiming at is the annihilation of feeling, because feeling is suffering. Monks think life is intrinsically unsatisfying and that nirvana is better, but they put off their own salvation in order to make a gift of some of their accumulated spiritual credit to the rest of us.”