Seven Years In Tibet

Harrer’s time in Lhasa presents a contrast between Eastern and Western ways of life which underscores the cultural intersection unfolding in Tibet’s capital, reflecting The Value of Cultural Encounter and Adaptation. Lhasa itself, once imagined by Harrer as isolated and purely traditional, in reality includes global influences like foods, goods, and pop culture from around the world. Despite differences, Harrer draws spiritual parallels, noting, “Whether it is Lhasa or Rome—all are united by one wish: to find God and to serve Him” (145), emphasizing Harrer’s search for shared human aspirations across cultures instead of viewing them as entirely separate. The longer Harrer lives in Tibet, the more he integrates into the culture and feels emotionally connected to it. He begins working in Lhasa, constructing a fountain for Tsarong and helping Aufschnaiter build an irrigation canal. This marks an important turning point in his narrative, marking his shift from observer to participant. 

Despite his deepening involvement with the community, Harrer also grows frustrated by Tibet’s resistance to modernization, which reveals his enduring Western-centric biases against cultures and places that follow other traditions and values. He notes how men laboriously haul flagpoles by strapping them to their own bodies, as well as their rejection of the wheel and other technologies. He does not seek to understand why the Tibetans have chosen to do this; instead, he insists on regarding their choices as regressive and invalid. Harrer sees signs that Tibet may have once been more technologically advanced, like oversized stone structures which could only have been transported using wheels, and is struck by the belief that the Potala Palace was built by gods. His reflections reveal the ongoing biases that shape his view of Tibet, leading to a lingering inability to get to know the people and place on their own terms instead of constantly measuring them against Western assumptions. 

Reaching Lhasa represents a spiritual and physical climax for Harrer and his companion, adding another dimension to Nature as Barrier and Sanctuary. Upon arrival, he writes, “We were soon in front of the turquoise-roofed bridge and saw for the first time the spires of the Cathedral of Lhasa. The sun set and bathed the scene in an unearthly light” (113), suggesting the city’s beauty and spiritual aspect. Now freed from the rigors of their months-long trek, the men can experience the landscapes and sites around them in new ways. Upon seeing the golden Potala Palace, he recalls, “We felt inclined to go down on our knees like the pilgrims and touch the ground with our foreheads” (111), illustrating a moment of awe and reverence. 

Harrer and his companion’s journey to Lhasa also reflects Personal Transformation Through Adversity. Refreshed and reinvigorated by their new lives in Tibet, they begin to develop more curiosity in what is going on around them and start to change emotionally and intellectually in response. 

Their arrival coincides with the Tibetan New Year, a major cultural and religious celebration that includes processions led by the Dalai Lama and other high monks. Harrer, once solely concerned with survival and escape, now finds beauty and meaning in everything that surrounds him.  

Harrer and his companion also experience suspense as they are received with curiosity by officials and even meet the Dalai Lama’s family, but the Dalai Lama himself remains distant for now. After refusing multiple orders to leave—which, again, demonstrates the men’s ongoing sense of entitlement and arrogance toward the Tibetan government’s authority—Harrer begins to feel at home. Europe, in contrast, seems distant, chaotic, and increasingly undesirable. Lhasa, once a mysterious goal and a place of legend, becomes a place of rest, belonging, and reflection.