Kritik am Buch „The Shadow Of The Dalai Lama ... - Neues von Shi De

But the visit of His Holiness brought still more bad luck for the imperial family, just as the chief
eunuch, Li Lien Ying, had prophesied. On November 15, one day after the death of the regent, the
Empress Dowager Ci Xi suffered a severe fainting fit, recovered for a few hours, but then saw her end
drawing nigh, dictated her parting decree, corrected it with her own hand and died in full possession
of her senses.
It should be obvious that the sudden deaths of the Emperor and his adoptive mother immediately
following one another gave rise to wild rumors and that all manner of speculations about the role and
presence of the Dalai Lama were in circulation. Naturally, the suspicion that the “god-king” from
Tibet had acted magically to get his cosmic rival out of the way was rife among the courtiers, well
aware of tantric ideas and practices. On the basis of the still to be described voodoo practices which
have been cultivated in the Potala for centuries, such a suspicion is also definitely not to be excluded,
but rather is probable. At any rate, as Avalokiteshvara the Hierarch likewise represents the death god
Yama. Even the current, Fourteenth Dalai Lama sees — as we shall show — with pride a causal
connection between a tantric ritual he conducted in 1976 and the death of Mao Zedong. Even if one
does not believe in the efficacy of such magical actions, one must concede an amazing synchronicity
in these cases. They are also, at least for the Tibetan tradition, a taken-for-granted cultural element.
The Lamaist princes of the church have always been convinced that they can achieve victory over
their enemies via magic rather than weapons.
What is nonetheless absolutely clear from the events in Beijing is the result, namely the triumph of
Avalokiteshvara over Guanyin, the patriarch destroying the matriarch. Perhaps Guanyin had to lose
this metaphysical battle because she had not understood the fine details of energy transfers in
Tantrism? As Ci Xi she had grasped masculine power, as water goddess, fire, and then in her
superhuman endeavors she allowed herself to be set alight by the flames of ambition. Perhaps she
played the role of the ignited Candali (of the “burning water”), without knowing that it was the tantra
master from the Land of Snows who had set her alight ?
But the Dalai Lama’s political plans did not work out at all. The new Regency held him in Beijing
until he agreed to the Chinese demand that Tibet be recognized as a province of the Chinese Empire.
England and Russia has also given the Chinese an undertaking that they would not interfere in any
way in their relations with Tibet, so as to avoid a conflict with each other. Only in 1913, two years
after the final disempowerment of the Manchu dynasty (1911) did it come to a Tibetan declaration of
independence, and that with an extremely interesting justification. The Thirteenth Dalai Lama issued
a proclamation which said literally that the Manchu throne, which had been occupied by the legal
Emperor as “world ruler” (Chakravartin), was now vacant. For this reason the Tibetan had no further
obligations to China and worldly power now automatically devolved to him, the Hierarch in the
Potala — reading between the lines, this means that he himself now performs the functions of a
Chakravartin (Klieger, 1991, p. 32).
Jiang Qing (Guanyin) and the Fourteenth Dalai Lama (Avalokiteshvara)
There is an amazing repetition of the problematic relation of the Thirteenth Dalai Lama
(Avalokiteshvara) to the Empress Dowager Ci Xi (Guanyin) in the 1960s. We refer to the relation of
Jiang Qing (1913–1991), the wife of Mao Zedong, to His Holiness the Fourteenth Dalai Lama. To this
day the Kundun remains convinced that the chairman of the Communist Party of China was not
completely informed about the vandalistic events in Tibet in which the “Red Guard” ravaged the
monasteries of the Land of Snows, and that he probably would not have approved of them. He sees