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

contact with the world view of Buddha via Hellenistic Baktria (modern Afghanistan) and the Kusha
empire which followed it, the rulers of which were of Scythian origin but had adopted Greek language
and culture (Bussagli, 1985).
Evaluation of the Shambhala myth
The ancient origins and contents of the Shambhala state make it, when seen from the point of view of
a western political scientist, an antidemocratic, totalitarian, doctrinaire and patriarchal model. It
concerns a repressive ideal construction which is to be imposed upon all of humanity in the wake of
an “ultimate war”. Here the sovereign (the Shambhala king) and in no sense the people decide the
legal norms. He governs as the absolute monarch of a planetary Buddhocracy. King and state even
form a mystic unity, in a literal, not a figurative sense, then the inner bodily energy processes of the
ruler are identical with external state happenings. The various administrative levels of Shambhala
(viceroys, governors, and officials) are thus considered to be the extended limbs of the sovereign.
Further to this, the Shambhala state (in contrast to the original teachings of the Buddha) is based upon
the clear differentiation of friend and enemy. Its political thought is profoundly dualist, up to and
including the moral sphere. Islam is regarded as the arch-enemy of the country. In resolving
aggravated conflicts, Shambhala society has recourse to a “high-tech” and extremely violent military
machinery and employs the sociopolitical utopia of “paradise on earth” as its central item of
propaganda.
It follows from all these features that the current, Fourteenth Dalai Lama’s constant professions of
faith in the fundamentals of western democracy remain empty phrases for as long as he continues to
place the Kalachakra Tantra and the Shambhala myth at the center of his ritual existence. The
objection commonly produced by lamas and western Buddhists, that Shambhala concerns a
metaphysical and not a worldly institution, does not hold water. We know, namely, from history that
both traditional Tibetan and Mongolian society cultivated the Shambhala myth without at any stage
drawing a distinction between a worldly and a metaphysical aspect in this matter. In both countries,
everything which the Buddhocratic head of state decided was holy per se.
The argument that the Shambhala vision was distant “pie in the sky” is also not convincing. The
aggressive warrior myth and the idea of a world controlling ADI BUDDHA has influenced the history
of Tibet and Mongolia for centuries as a rigid political program which is oriented to the decisions of
the clerical power elite. In the second part of our study we present this program and its historical
execution to the reader. We shall return to the topic that in the view of some lamas the Tibetan state
represents an earthly copy of the Shambhala realm and the Dalai Lama an emanation of the
Shambhala king.
“Inner” and “outer” Shambhala
In answer to the question as to why the “world ruler on the Lion Throne” (the Shambhala king) does
not peacefully and positively intervene in the fate of humanity, the French Kalachakra believer, Jean
Rivière, replied: “He does not inspire world politics and does not intervene directly or humanly in the
conflicts of the reborn beings. His role is spiritual, completely inner, individual one could
say” (Rivière, 1985, p. 36).
Such an “internalization” or “psychologization” of the myth is applied by some authors to the entire
Buddhocratic realm, including the history of Shambhala and the final battle prophesied there. The