By Uradyn E. Bulag, Hildegard G.M. Diemberger (eds)
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Example text
Janggiya's (mi s)recognition of the ROC as an impe rial patron was certainly the source of hi s steadfast oppositio n to the Mongolian independe nce; and for that servi ce he was frequ ently and profu sel y rewarded, both in monetary terms and in political and religiou s rank. In 191 5, following the tripartite treaty betwee n China, Russia, and Mongolia, the indepe nde nt Bogd Khan Mongolia coll apsed. The hardwo n imposition of suzerainty over Outer Mongolia and incorporation of Inner Mongolia with its princes and 'Living Buddhas' enjoying URADYN E.
With the restomtion of the old tradition, the common people, after observation, will locus thei r belief, so that we can unify propagation and persuasion (xI/Ql/hlla) , so that the frontier people will psychologically have something to rely on. This is the only way to consolidate the Mongolian and Tibetan regions, to defend the Centre, and to resist the foreign bully (Huang 1938: 427, e mphasis added). To be sure, whenever a comm unity suffers a catastrophe it needs religion to console its wounded heart.
So that a patriotic Mongol people will become eye r m o rc loyal, so tha t the ruthless ly and f iercely powerful invaders will be exhausted in their schemes. and so that the spirit of the five nat ionality union will be carried forward . : 456) . As is clear, the national governme nt invented a new psycholog ical weapon, rewriting Chin a's national genealogy to organically tie the founder of Red Hat Buddhism (Nyingmapa) to ancient Chinese royal ty, which was said to have transmitted not only Chinese blood , but colour sy mboli sm along with Buddhism to Tibetans.