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

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

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Agvan Dorjiev<br />

<strong>The</strong> mysto-political influences upon the court of the Tsar of the naïve demonic village magician,<br />

Rasputin, are common knowledge. Yet the power-political intrigues of an intelligent Asian doctor by<br />

the n<strong>am</strong>e of Peter Badmajev ought to have been of far greater consequence. Like Dorjiev, whom he<br />

knew well, he was a Buriat and originally a Buddhist, but he had then converted to Russian Orthodox.<br />

His change of faith was never really bought by those around him, who frequented him above all as a<br />

mighty sh<strong>am</strong>an that was “supposed to be initiated into all the secrets of Asia” (Golowin, 1977, p. 219).<br />

Badmajev was head of the most f<strong>am</strong>ous private hospital in St. Petersburg. <strong>The</strong>re the cabinet lists for<br />

the respective members of government were put together under his direction. R. Fülöp-Miller has<br />

vividly described the doctor’s power-political activities: “In the course of time medicine and politics,<br />

ministerial appointments and 'lotus essences' bec<strong>am</strong>e more and more mingled, and a fantastic political<br />

magic character arose, which emanated from Badmajev’s sanatorium and determined the fate of all<br />

Russia. <strong>The</strong> miracle-working doctor owed this influence especially to his successful medical-political<br />

treatment of the Tsar. ... Badmajev’s mixtures, potions, and powders brewed from mysterious herbs<br />

from the steppes served not just to remedy patient’s metabolic disturbances; anyone who took these<br />

medic<strong>am</strong>ents ensured himself an important office in the state at the s<strong>am</strong>e time” (Fülöp-Miller, 1927,<br />

pp. 112, 148). For this “wise and crafty Asian” too, the guiding idea was the establishment of an<br />

Asian empire with the “White Tsar” at its helm.<br />

In this overheated pro-Asian climate, Dorjiev believed, probably somewhat rashly, that the Tsar had a<br />

genuine personal interest in being initiated into the secrets of Buddhism. <strong>The</strong> Buriat’s goal was to<br />

establish a mchod-yon relationship between Nicholas II and the god-king from Lhasa, that is, Russian<br />

state patronage of L<strong>am</strong>aism. Hence a trip to Russia by the <strong>Dalai</strong> L<strong>am</strong>a was prepared which, however,

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