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

sincere belief” (Levenson 1990, p.303).
Such a global dominion, that is, total power over the earth, contradicts the apparent total political
impotence of the Dalai Lama which is enhanced by his constantly repeated statements of self-denial
("I am just a simple monk”). But let us not forget the tantric play upon paradox and the “law of
inversion”. This secular powerlessness is precisely the precondition for the miracle which reveals how
the lowly, the empty, and the weak give rise to the exalted, the abundant, and the strong. The “simple
monk from Tibet” can — if the doctrines of his tantric texts are correct — count on the dizzying
rotation which will one day hurl him high from the depths of impotence to become the most powerful
ruler of the universe. Absolute modesty and absolute power are for him as Tantric two sides of the
same coin.
The Dalai Lama never appears in the public light as a Tantric, but always as a Mahayana Bodhisattva,
who thinks only upon the suffering of all living beings, and regards it with deepest compassion.
Tantrism, upon which Tibetan Buddhism in its entirety is essentially based, thus belongs to the
shadow side of the Kundun ("living Buddha”). His sexual magic rites shun the light just as much as
the claims for global domination they intend. This is especially true of the Kalachakra Tantra.
We mentioned already in the introduction that a person can deny, suppress, or outwardly project his
shadow. Insofar as he knowingly veils the procedures which take place in the highest initiation of the
Time Tantra, the Dalai Lama denies his tantric shadow; in as far as he is probably unclear about the
catastrophic consequences of the Shambhala myth (as we will demonstrate in the case of Shoko
Asahara), he suppresses his tantric shadow; insofar as he transfers everything negative, which
according to the “law of inversion” represents the starting substance (prima materia) for spiritual
transformation anyway, to the Chinese, he projects his tantric shadow onto others.
The aggression and morbidity of the tantra, the sexual excesses, the “female sacrifice”, the
“vampirism” of energy, the omnipotent power claims, the global destructive frenzy — all of these are
systematically disguised by the Fourteenth Dalai Lama, and can, even when the majority of the tantric
texts are publicly available, be still further disguised — on the one hand by the argument that it is all
only a matter of symbolic events that would never be conducted in reality, and, on the other hand, by
the tantras’ claim that any negative actions have transformed themselves into positive ones by the end
of the ritual.
As far as the first argument is concerned, we have been able to present numerous cases where the
tantric texts have been interpreted thoroughly literally. Further, we have shown that this argument
collapses upon itself, since no distinction between symbol and reality may be drawn by a Vajrayana
Buddhist, as opposed to a contemporary “westerner”.
The second argument, that the tantras transform the negative into the positive (i.e., would call upon
the devil to drive the devil out), needs to be able to stand up to empirical testing. The most telling
body of evidence for the tantric theory, in particular for the philosophy and vision of the Kalachakra
Tantra, is history itself. Over many hundreds of years thousands of tantric rituals have been
performed in Tibet; for centuries people have tried to influence the history of the country through
tantric rituals. But what, up to now, has this ritual politics achieved for the Tibetans and for humanity,
and what is it aiming to achieve? We will consider the use of Buddhist Tantrism as a political method
for better understanding the history of Tibet and influencing the country's destiny in the following,