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

the Chinese attacks against the Lamaist clergy as primarily the destructive work of Jiang Qing. Mao’s
companion did in fact drive the rebellion the young to a peak without regard for her own party or the
populace, significantly worsening the chaos in the whole country. In this assessment the Tibetan godking
agrees, completely unintentionally, with the official criticism from contemporary China: “During
the cultural revolution the counter-revolutionary clique around ... Jiang Qing helped themselves to the
left error under concealment of their true motives, and thus deliberately kicked at the scientific
theories of Marxism-Leninism as well as the thoughts of Mao Zedong. They rejected the proper
religious politics which the Party pursued directly following the establishment of the PR China.
Thereby they completely destroyed the religious work of the Party” — it says in a Chinese
government document from 1982 (MacInnis, 1993, p. 46).
In these contemporary events, so significant for the history of the Land of Snows, the feminine also
appears- in accordance with the tantric pattern and the androcentric viewpoint of the Dalai Lama — as
the radical and hate-filled destructive force which (like an uncontrollable “fire woman”) wants to
destroy the Lamaist monastic state. Then in the view of the Tibetans in exile the Great Proletarian
Cultural Revolution is regarded as the beginning of the “cultural genocide” which is supposed to have
threatened Tibet since this time. Not without bitterness, the current god-king thus notes that the Red
Guard gave Mao’s wife the chance, “to behave like an Empress” (Dalai Lama XIV, 1993a, p. 267).
In the case of Jiang Qing it is nevertheless not as easy to see her as an incarnation of Guanyin and an
opponent of Avalokiteshvara (the Dalai Lama) as it is with Ci Xi, who deliberately took on this divine
role. With her Marxist-Leninist orientation, the Communist Jiang Qing can only unconsciously or
semiconsciously have become a “vessel” of the Chinese water goddess. Publicly, she projected an
atheist image — at least from a western viewpoint. But this fundamentally anti-religious attitude must
— more and more historians are coming to agree — be exposed as a pretence. Maoism was — as we
shall later discuss at length — a deeply religious, mythic movement, located totally within the
tradition of the Chinese Empire. The Dalai Lama’s suspicion that Jiang Qing felt like an Empress is
thus correct.
Incidentally, she did so quite consciously, then she openly compared herself to the Empress Wu
Zetian, who — as we have shown — tried as a female Buddha to seize control of the world, and who
symbolically preempted the ideas of the Kalachakra Tantra in the construction of a time tower. Jiang
Qing also wanted to seize the time wheel of history. In accordance with the Chinese predilection for
all manner of ancestral traditions, she (the Communist) had clothes made for her in the style of the old
Tang ruler (Wu Zetian).
“Jiang Qing, who had previously taken little interest in Chinese history, became an avid student of the
career of Wu [Zetian] and the careers of other great women near the throne. Her personal library swelled
with books on the subject. Teams of writers from her fanatically loyal faction scurried to prepare articles
showing that Empress Wu, until then generally regarded as a lustfull, power-hungry shrew, was ‘anti-
Confucian’ and hence ‘progressive’. ‘ Women can become emporer,’ Jiang would say to her staff
members. ‘Even under communism there can be a woman ruler.’ She remarked to Mao’s doctor that
England was not feudal as China because it was ‘often ruled by queens.’“ (Ross, 1999, p. 273) - “Jiang
Qing was deeply interested in the ideas and methods of Emperess Dowager Ci Xi. But it was impossible
for her to praise Ci Xi publicly because ultimately Empress Dowager Ci Xi failed to keep the West at bay
and because she was too vivid a part of the ancien régime that the Communist Party had gloriously
buried.” (Ross, 1999, p. 27)