@ushram
Didnt Mao say something along those lines to Dalai Lama or was that just a movie?
STOP! BEFORE READING MORE, THIS IS WAY OFF TOPIC!!!
It would take me hours to explain such a rivalry. Take a look at a couple refs i picked out, I will supply the links at the bottom if u are interested in reading further. Or i can answer some questions but you should pm me,I know a good amount of Chinese history, i have lived in China for awhile but i need to be careful what i say about Mao, I never know if big brother is reading this....
aka, my wife lol
A spiritual rivalry between the Fourteenth Dalai Lama and Mao Zedong
The hidden religious basis of the Chinese Cultural Revolution prevents us from describing the comprehensive opposition between Mao Zedong and the Dalai Lama as an antinomy between materialism and spirituality an interpretation which the Tibetan lamas, the Chinese Communists, and the West have all given it, albeit all with differing evaluations. Rather, both systems (the Chinese and the Tibetan) stood as the ruler of the Potala and the regent of the Forbidden City had for centuries in mythic contest for the control of the world, both reached for the symbol of the great eastern sun. Mao too had attempted to impose his political ideology upon the whole of humanity. He applied the theory of the taking of cities via the land and via the farmers which he wrote and put into practice in the Long March as a revolutionary concept for the entire planet, in that he declared the non-industrialized countries of Asia, Africa, and South America to be villages that would revolt against the rich industrial nations as the cities.
But there can only be one world ruler! In 1976, the year in which the red pontiff (Mao Zedong) died, according to the writings of the Tibetans in exile things threatened to take a turn for the worse for the Tibetans. The state oracle had pronounced the gloomiest predictions. Thereupon His Holiness the Fourteenth Dalai Lama withdrew into retreat, the longest that he had ever made in India: An extremely strict practice, he later commented personally, which requires complete seclusion over several weeks, linked to a very special teaching of the Fifth Dalai Lama (Levenson, 1992, p. 242). The result of this practice was, as Claude B. Levenson reports, the following: firstly there was a major earthquake in China with thousands of victims. Then Mao made his final bow upon the mortal stage. This prompted an Indian who was close to the Tibetans to state, 'Thats enough, stop your praying, otherwise the sky will fall on the heads of the Chinese'" (Levenson, 1992, p. 242). In fact, shortly before his death the Great Chairman was directly affected by this earthquake. As his personal physician (who was present) reports, the bed shook, the house swayed, and a nearby tin roof rattled fearsomely.
Whether or not this was a coincidence, if a secret ritual of the Fourteenth Dalai Lama was conducted to liberate Mao Zedong, it can only have been a matter of the voodoo-like killing practices from the Golden Manuscript of the Great Fifth. Further, it is clear from the Fourteenth Dalai Lamas autobiography that on the day of Maos death he was busy with the Time Tantra. At that time [1976], the Kundun says. I was in Ladakh, part of the remote Indian province of Jammu and Kashmir, where I was conducting a Kalachakra initiation. On the second the ceremonys three days, Mao died. And the third day, it rained all morning. But, in the afternoon, there appeared one of the most beautiful rainbows I have ever seen. I was certain that it must be a good omen (Dalai Lama XIV, 1990, 222)
Mao Zedong: The Red Sun
But did the power play between the two countries over the world throne end with the establishment of Chinese Communism in Tibet? Is the Tibetan-Chinese conflict of the last 50 years solely a confrontation between spiritualism and materialism, or were there forces and powers at work behind Chinese politics which wanted to establish Beijing as the center of the world at Lhasa expense? Questions of legitimation have plagued all Chinese dynasties, writes the Tibetologist Elliot Sperling with regard to current Chinese territorial claims over Tibet, Questions of legitimation have plagued all Chinese dynasties, writes the Tibetologist Elliot Sperling with regard to current Chinese territorial claims over Tibet, Traditionally such questions revolved around the basic issue of whether a given dynasty or ruler possessed 'The Mandate of Heaven. Among the signs that accompanied possession of The Mandate was the ability to unify the country and overcome all rival claimants for the territory and the throne of China. It would be a mistake not to view the present regime within this tradition (Tibetan Review, August 1983, p. 18). But to put Sperlings interesting thesis to the test, we need to first of all consider a man who shaped the politics of the Communist Party of China like no other and was worshipped by his followers like a god: Mao Zedong.
According to Tibetan reports, the occupation of Tibet by the Chinese was presaged from the beginning of the fifties by numerous supernatural signs: whilst meditating in the Ganden monastery the Fourteenth Dalai Lama saw the statue of the terror deity Yamantaka move its head and look to the east with a fierce expression. Various natural disasters, including a powerful earthquake and droughts befell the land. Humans and animals gave birth to monsters. A comet appeared in the skies. Stones became loose in various temples and fell to the ground. On September 9, 1951 the Chinese Peoples Liberation Army marched into Lhasa.
The Panchen Lama, Mao Zedong, the Dalai Lama
Before he had to flee, the young Dalai Lama had a number of meetings with the Great Chairman and was very impressed by him. As he shook Mao Zedong by the hand for the first time, the Kundun in his own words felt he was in the presence of a strong magnetic force (Craig, 1997, p. 178). Mao too felt the need to make a metaphysical assessment of the god-king: The Dalai Lama is a god, not a man, he said and then qualified this by adding, In any case he is seen that way by the majority of the Tibetan population (Tibetan Review, January 1995, p. 10). Mao chatted with the god-king about religion and politics a number of times and is supposed to have expressed varying and contradictory opinions during these conversations. On one occasion, religion was for him opium for the people in the classic Marxist sense, on another he saw in the historical Buddha a precursor of the idea of communism and declared the goddess Tara to be a good woman.
The twenty-year-old hierarch from Tibet looked up to the fatherly revolutionary from China with admiration and even nurtured the wish to become a member of the Communist Party. He fell, as Mary Craig puts it, under the spell of the red Emperor (Craig, 1997, p. 178). I have heard chairman Mao talk on different matters, the Kundun enthused in 1955, and I received instructions from him. I have come to the firm conclusion that the brilliant prospects for the Chinese people as a whole are also the prospects for us Tibetan people; the path of our entire country is our path and no other (Grunfeld, 1996, p. 142)
Mao Zedong, who at that time was pursuing a gradualist politics, saw in the young Kundun a powerful instrument through which to familiarize the feudal and religious elites of the Land of Snows with his multi-ethnic communist state. In a 17-point program he had conceded the national regional autonomy [of Tibet] under the leadership of the Central People's Government, and assured that the existing political system, especially the status, functions and powers of the Dalai Lama, would remain untouched (Goldstein, 1997, p. 47).
http://www.molnies.com/2007/china-imprisoned-a-child-and-stole-a-religion/
http://www.trimondi.de/SDLE/Contents.htm
