The Search for the Panchen Lama; Virtual Tibet: Searching for Shangri-la from the Himalayas to Hollywood
Both these books capture the magic of Tibet by combining personal experiences with detailed historical and religious expositions. Schell was smitten early in life with yearnings for Tibet. He first made a disillusioning visit to Lhasa and then went to the Argentine Alps, where Hollywood was filming Heinrich Harrar's Seven Years in Tibet, the book that had ignited Schell's youthful imagination. But for all of its magical powers of enchantment, which included reproducing Lhasa in the Andes, Hollywood was not up to preserving the illusions of Tibet. To make matters worse, as filming began it was revealed that the Austrian Harrar, a sympathetic champion of Buddhism, had in fact been a dedicated Nazi and S.S. trooper. And modern Lhasa, which until 1979 had been seen by only a handful of Western visitors, has seen its Holiday Inn overrun with foreign tourists and its streets filled with Han Chinese.
The British journalist Hilton tells a mystery tale of her secret role in the exiled Dalai Lama's scheme to get the Chinese to accept the boy he chose to be the reincarnation of the Panchen Lama. The plot failed, the Chinese were alerted, and the boy and his family have not been seen since. Hilton fills out this story with an informative account of the history of Tibetan Buddhism and culture. One is left wondering whether Tibetan Buddhism will survive if the selection of the next Dalai Lama falls into the hands of the Chinese rather than those of dedicated Tibetan monks. Both Schell and Hilton bring home the tragedy of Tibet's current domination by China. The old Tibet probably could not have survived the challenges of modernity, but the authors show that the country certainly would have made a more graceful adjustment to the twenty-first century under the wise leadership of the Dalai Lama than under the Chinese gun.
Related
The Dalai Lama's international campaign against China has pushed Beijing to modernize Tibet, resulting in an influx of non-Tibetans seeking economic opportunity. If the Dalai Lama wants to preserve Tibet as a homeland, he must either acquiesce in violence by militants or compromise. He will resist either course, so the United States should facilitate negotiations. Full autonomy is out, but the Dalai Lama can obtain a greater emphasis on the Tibetan language and a larger number of positions for Tibetans in the administration.
The thirteenth Dalai Lama, Thupten Gyatso, the incarnation of Tibet's patron deity, Chenresi, "the Buddha of mercy," passed on to "the Honorable Field" in 1933, there to await rebirth as the present Dalai Lama in 1935. Toward the end of his long rule he was gravely worried by the communist suppression of Lamaist Buddhism in Mongolia, which for almost four hundred years had been dominated by the Tibetan form of religion. In creating a Mongolian nation on the Soviet pattern in the 1920s and early 1930s, Mongolian Communists destroyed almost all the monasteries which regarded the Dalai Lama in Lhasa as their spiritual leader, reducing organized religion to a few showpiece relics. The Dalai Lama warned his people that "unless we can guard our own country, it will now happen that the Dalai and Panchen Lamas, the Father and the Son, the Holders of the Faith, the glorious Rebirths, will be broken down and left without a name . . . the officers of the state, ecclesiastical and secular, will find their lands seized and their other property confiscated, and they themselves made to serve their enemies, or wander about the country as beggars do. All beings will be sunk in great hardship and in overpowering fear; the days and the nights will drag on slowly in suffering."
The Thirteenth Dalai Lama, a year prior to his death in 1933, composed a Last Testament in response to petitions by his Ministers for perpetual guidance.[i] It was a legacy of leadership, prescribing a course by which Tibet might avoid international pitfalls which he even then foresaw. The Dalai Lama described his time as one beset by "Five Kinds of Degeneration." Among the worst of calamities, he said, "is the manner of working among the red people" (i.e. the Communists). Referring to the ills which had befallen their co-religionists in Mongolia, he warned the Tibetans it "may happen that here, in the center of Tibet, the religion and the secular administration may be attacked both from the outside and from the inside." His Testament continues: "Tibet is happy, and in comfort now; the matter rests in your hands. All civil and military matters should be organized with knowledge; act in harmony; do not pretend to do what you cannot do. . . . High officials, low officials, and peasants must all act in harmony to bring happiness to Tibet. One person alone cannot lift a heavy carpet; several must unite to do so."

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