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

all the sects just as the chief of the Gelugpas (the Dalai Lama) de facto does. At any rate these are
speculations being discussed in the Western press. Time Magazine says of Ugyen Trinley, “He has the
potential to become a leading figure for the next generation, just as the Dalai Lama is for the current
one. … What counts today is one who embodies the Tibetan religious identity and the national claims
– and can be a focus for Western sympathy. If the Karmapa continues to show the courage and
charisma which he has shown up until now, then he could make an excellent symbol of the resistance
to the occupation of Tibet by China” (January 24, 1999; retranslation).
The current incarnation issue bring the undisguised power interests of all involved out into the light of
day. [8] And these have a long tradition. For example, the power political competition between the
Fourteenth Dalai Lama and the Sixteenth Karmapa is the reason why the rumor has persisted in
western Kagyupa circles that the Kundun used magic practices to murder the Karmapa (Tibetan
Review, August 1987, p. 21).
This “accusation of murder” calls to mind not just the Tibetan civil war but also another mysterious
incident. After the death of the Fifteenth Karmapa (in 1922), a powerful Gelugpa minister wanted to
push through the recognition of his own son as the next incarnation of the Kagyupa hierarch against
the will of the Red Hats. This autocratic decision was ratified by the Thirteenth Dalai Lama and the
monks of the Tsurphu monastery were forced against their will to accept the Yellow Hats’ boy. But it
did not take long before the child inexplicably fell to his death from the roof of a building. There was
never an explanation of the “accident”, at any rate it was of benefit to the genuine candidate of the
Red Hats, who was now recognized as the Sixteenth Karmapa.
Incidentally, the official chronicles of the Gelugpas accuse the tenth incarnation of Shamar Rinpoche,
of having incited the Nepalese to war against Lhasa in the 18th century. Thereupon his assets were
either seized or razed to the ground. A subsequent reincarnation of the great abbot was not accepted
by the Yellow Hats. „Merit was becoming less and less!”, the Sixteenth Gyalwa Karmapa has
commented upon this period. „There was much political interference. Black was becoming white. The
real was becoming unreal. At that time it was not practicable to have any Sharmapa recognized or
enthroned. Everything was kept secret” (Nesterenko, 1992, p. 8). Not until the year 1964, following a
lengthy meditation and on the basis of dreams, did the Fourteenth Dalai Lama permit the official
reinstatement of the Shamarpa lineage. The Kundun should have known that according to his own
doctrine history repeats itself and that old conflicts do not just flare up afresh, rather, the laws
governing incarnation determine that time and again the same individuals stand opposed to one
another (in this case the Shamarpa versus the Dalai Lama).
Accordingly the relations between the god-king and the Nepalese are very tense once again. Nepal has
over many years established good contacts with its neighbor, China, and currently (1998) has a
“communist” government. Tibetan refugees are constantly expelled from the country. In the past there
were several armed conflicts between the Royal Nepalese Army and Tibetan underground fighters
(ChuShi GangDrug).
Accusations against The Dalai Lama and the Gelugpas of imposing their will upon the “red sect” (the
Kagyupa) and attempting to split them are also heard from government circles in the kingdom of
Bhutan. The so-called “Switzerland of the Himalayas” and its ruling house (who today are in
cooperation with the Shamarpa) traditionally belong to the Kagyupa school, and have therefore had in
part very serious disputes with Lhasa for hundreds of years. The Yellow Hat monasteries and their