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

Tantra as the symbolic playing out of psychic/spiritual processes which ought to be accessible to any
person who sets out upon the Vajrayana path. But there is a strong suspicion — and in our historical
section we table conclusive evidence for this — that the ideas and the goals of the Time Tantra are
meant literally, i.e., that we are concerned with a real dominus mundi (world ruler), with the
establishment of a real Buddhocracy, the real Buddhization of our planet — even (as the Shambhala
myth prophesies) through military force.
But perhaps the Shambhala vision is even more concrete, then the concept of an ADI BUDDHA and a
Chakravartin can only refer to one present-day individual, who has for years and uncontestedly
fulfilled all the esoteric conditions of the Kalachakra Tantra. This individual is His Holiness Tenzin
Gyatso, the Fourteenth Dalai Lama.
The Time Tantra would then form the ideological and dogmatic basis of a strategy for the spiritual
conquest of our planet by the Tibetan god-king. Thus, if we wish to understand his political decisions
in their full depth, we must start with the magic metapolitics of the Kalachakra Tantra, since both
levels (the ritual/magical, and the real/political) are — as we will demonstrate through many
examples — intimately interwoven in the ancient world of Lamaism. The autocratic religious system
of the god-king integrates all the social domains and political powers which have been separated in
our Western culture at least since the North American and French Revolutions. The Dalai Lama is —
according to the doctrine — Emperor and Pope, state and god in one person, he is the living sacred
center of a “Buddhocracy”.
He meets all the criteria we have brought to light for a tantric world ruler (Chakravartin) or an ADI
BUDDHA. But, since he does not really govern our planets, his rituals and political powerplay
decisions, his negotiations and his statements must all be seen as tactical and strategic steps towards
the eventual achievement of the final global goal (of world domination). [2] This ambitious enterprise
will in no way be interrupted by the death of the god-king, since he can — reincarnated — build upon
the acts of his predecessor (which he also was) and continue his work.
His Holiness would never publicly admit that he aspired to the global role of a Chakravartin through
the Kalachakra initiations. Yet numerous symbolic events which have accompanied his ceremonial
life since childhood are harbingers of his unrestricted claim to “world domination”. In 1940, as a five
year-old, he was led with much ostentation into the Potala, the “Palace of the Gods”, and seated upon
the richly symbolic “Lion Throne”. This enthronement already demonstrated his kingship of the world
and expressed his right to worldly power, as the “Lion Throne”, in contrast to the Seat of the Lotus, is
a symbol of the imperium (secular power) and not the sacerdotium (spiritual power). On 17
November 1950, the god-king was ceremoniously handed the “Golden Wheel”, which identified him
as the “universal wheel turner” (Chakravartin).
But it is less these insignia of power which make him (who has lost his entire land) a potential
planetary sovereign in the eyes of his Western believers, [3] than the fact that a long dormant image
of desire has resurfaced in the imaginations of Europeans and Americans. “Which people, which
nation, which culture”, Claude B. Levenson enthuses about the Dalai Lama, for example, “has not,
within its collective consciousness, dreamed of a perfect monarch, who, imbued with a sense of
justice and equanimity, is entrusted to watch over the well-ordered course of a harmonic and in every
sense just society? The image of the Great King also nestles somewhere in the depths of the human
spirit ... there is something of Judgment Day and the Resurrection in these manifold interpretations of