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

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such as David Snellgrove for example — even talk of a “heterodox” Buddha doctrine which penetrated the highlands via Persia and united with the local shamanist religion there. Where there is a real difference is in the approval of animal and occasional human sacrifices in the Bon cult. But then even this is supposed to be not entirely foreign to the tantric rites. There was thus no need for the “Great Fifth” to fear contact with the religion of the “black hat magicians”, as the Bonpo are sometimes called. His own system could only be strengthened through their “integration”. Through his politics of integration the Fifth Dalai Lama demonstratively revealed that he saw himself as the ruler of all sects and all Tibetans, and that he was not striving to achieve absolute hegemony for the “yellow order” (the Gelugpas), but rather the unrestricted sovereignty of his own institution. Where the “Yellow Hats” were always wanting that the other schools be reduced to second or thirdorder powers; the Fifth Dalai Lama in contrast aspired to a situation where all schools equally bowed down before him as the supreme tantra master. Tensions with his own order were also preordained for another reason. Traditionally, the Gelugpas supplied the regent to the god-king who, once the “living Buddha” (Kundun) attained his majority, had to abdicate and renounce his power. Let us summarize once more: It was the “Great Fifth”’s political intention to establish a Buddhocratic system in Tibet with the institution of the Dalai Lama at its helm. To achieve this he required all the material and spiritual resources of the country. From the Gelugpas he took the discipline, organizational talent, administrative skill, reasons of state, and learning; from the Kagyupas the doctrine of incarnation, his incarnation god Avalokiteshvara, and his national roots; from the Nyingmapas the ritual magic; from the Sakyapas the diplomatic skill; from the Jonangpas a wellorganized Kalachakra system; and from the Bonpos the support of those ecclesiastical forces which had primarily propagated the idea of the ancient, sacred kingship, an idea which was vital for the establishment of the world throne on the Potala. According to the laws of the micro/macrocosmic conceptual world in which the Fifth Dalai Lama lived, he must have seen in his power politics a symbolic act which encompassed the entire cosmos: Once he had achieved absolute control over the Land of Snows (the microcosm), then, homologously, as Chakravartin he also had power over the whole world (the macrocosm). He ingeniously understood how to bundle together all the spiritual energies of the country within his person and the institution of the Dalai Lama which he occupied. He collected the most potent extracts from schools of every orientation and mixed them together in his magic cauldron into a potion of power, the consumption of which was supposed to grant him control over the universe. Through his political application of the doctrine of incarnation, the fifth Kundun could with aplomb draw upon all the important political figures of Tibetan history and employed these as marionettes in his cosmic theaters. He made the tantric idea the driving force of his age . It was not him as a person, but rather the gods he invoked, especially Avalokiteshvara and Kalachakra, the time god, who were the organizing principle, the creative, the one true thing, the ADI BUDDHA. Unification of the Tibetan Buddhist orders under the absolute reign of the Fourteenth Dalai Lama It is almost uncanny how exactly the Fourteenth Dalai Lama has continued and intensified the integrative politics of his ingenious, unscrupulous, and highly revered predecessor from the 17 th century which was aimed at strengthening his own position of power, only this time truly on a global scale. It is primarily the Kalachakra Tantra which serves as his most effective means of bringing the
various sects into line. In the meantime each of the various schools of Tibetan Buddhism is committed to the Time Tantra and offers small scale Kalachakra initiations all around the world. On the official Kalachakra homepage in the Internet (www.kalachakra.com), the following “Dharma masters” are presented with photos as the most prominent contemporary “WARRIORS” of the time wheel: 1. Dalai Lama (Gelugpa) 2. Gelek Rinpoche (Gelugpa) 3. Chögyam Trungpa (Kagyupa) 4. Namkhai Norbu (Nyingmapa) 5. Jamgon Kongtrul (Kagyupa) 6. Minling Terchen Rinpoche (Nyingmapa) 7. Sharmapa Rinpoche (Kagyupa) 8. Tai Situ Rinpoche (Kagyupa) 9. Thrangu Rinpoche (Kagyupa) 10. Tsem Tulku (Gelugpa) 11. Zurman Garwang Rinpoche (Kagyupa) 12. Chokyi Nyima Rinpoche (Nyingmapa) 13. Sakya Trizin (Sakyapa) 14. Dzongsar Khyentse (Nyingmapa) 15. Sogyal Rinpoche (Rime Tradition) 16. Tulku Urgyen (Nyingmapa) 17. Gelek Rinpoche (Gelugpa) 18. Kalsang Rinpoche (Kagyupa) 19. Nan Huai Chin (Kagyupa and Chan) 20. Rev Shen Yan (?) 21. Tenzin Wangyal Rinpoche (Bon) 22. Thrinly Norbu Rinpoche (Nyingmapa) 23. Tsoknyi Rinpoche (Kagyupa) 24. Lama Choedak (Sakyapa) 25. Ani Choying Drohna (Arya Tara School) It is immediately apparent from this summary that of the 25 high lamas who publicly represent the Kalachakra Tantra, there is only four Gelugpa masters. This is astounding indeed. His unique exiled situation allows the fourteenth Kundun to set himself up as the head of all the schools even more than the “Great Fifth”. This is not just true on the level of practical politics as head of state, but also in the initiatory system. Hence His Holiness allowed himself to be initiated into all the significant lineages of the various sects. In 1986 a Nyingmapa teacher initiated him into his tradition. His Holiness also received a tantric initiation at the hands of the highest master of the Sakyapa sect. It was a Nyingmapa lama, Lopon Tsechu Rinpoche, who in 1994 presided over the erection of the first, thirteen-meter high Kalachakra stupa in the West (in Spain). Traditionally, the Gelugpas were the only ones who had any real influence on the affairs of state — primarily through the position of the “regents”, who were selected from their ranks and conducted the business of state until the Dalai Lamas came of age. In the face of a superior Kundun, the “Yellow Hats”are now set on the same level as the other sects. Their privileges have disappeared. „Today the activities of His Holiness the Dalai Lama serve the whole world and all of Tibetan Buddhism as well
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Kritik am Buch „The Shadow Of The
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The Shadow of the Dalai Lama - Cont
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11 - The Manipulator of Erotic Love
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The Dalai Lamas as the supreme war
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Index | Contents | References | Bud
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“Hollywood connection” as a sub
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The political impotence of the coun
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perceive only dreams and illusions,
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found in the Bavarian State Library
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The Shadow of the Dalai Lama - Part
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them. He also makes use of meditati
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Shakyamuni’s mother. Her son had
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y the dark power and appeal of woma
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Lotus Sutra (c. 100 C.E.) for examp
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deities. “The man (sees) the woma
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ecome one spirit and one flesh. Onl
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object called the vajra. As the div
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emerge from the essence of the hair
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independent of any conceptual const
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This almost limitless extension of
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existence. It exists purely and exc
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master requires a substance, which
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features. These take the form of un
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secrets of the tantric seed (semen)
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are interested in” (Snellgrove, 1
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commentator describes 21- to 30-yea
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such events awakened in her, report
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already recorded in the Buddhist pa
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Gyatso and Geshe Dhargyey (Shaw, 19
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tantric master from the start, then
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would assume that of her Lord” th
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death of his wife, hurried at once
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Burning Dakinis The symbolic burnin
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Vajrayogini The “tantric female s
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According to one pious tale of orig
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is somewhat strained, however, sinc
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ultimate essence they are one; like
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more valuable and meritorious the m
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sexual union the people copulate wi
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in order to recognize the transienc
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things sometimes take a sadistic tu
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In their criticism of lamaism, the
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kindness, peace and compassion is s
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The implements of the deity Kalacha
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masculine principle alone remains,
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the black Kali. The religious studi
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“thunderbolt”. The gesture of d
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queen of the dakinis in her palace
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Arabic influences upon Indian alche
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These misogynous terms for the prim
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polar correspondence to the masculi
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ead it. This caution is customary t
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Accordingly, Tantrism does not deve
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In the light of the entire procedur
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But is there no difference between
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In the wisdom initiation (10) which
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Indian matriarchies, and still toda
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feminile), then eternal life lies i
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female seed. In the Indian alchemic
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“witches’ Sabbath”? The sourc
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from them, and obtains magical lore
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the avadhuti as the androgyne. The
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here? Why is the candali so aggress
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“millions upon millions of times
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example, the bindu contains more re
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themselves are burned as a candali
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For example, to press the masculine
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commands all beings as the hierarch
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In the second, political part of ou
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This entwined character (dasakaro v
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the fundamental significance of the
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tantric activities. We must thus di
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Rahu - the Kalachakra demon of dark
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Kalagni is considered the “apocal
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yoga. Hence we also find the tradit
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highest tantra master, and the cosm
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The mandala principle The Buddhist
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The Kalachakra sand mandala For thi
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The center of the Kalachakra sand m
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carried out by a number of speciall
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All their energies flow into Vishva
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The world ruler: The sociopolitical
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Wheel of the Word” took place (Co
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or a King World-Conqueror [Chakrava
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lamas have deliberately mystified t
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mother, the bearer of the heir to t
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entering the wonderland, and the da
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Lethal war machines The graphic des
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“subhumans” from Mecca. This du
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colors of the rainbow burst out of
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country, with all its viceroys, min
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Bruno also mentions an indirect met
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from the Kalachakra Tantra, fulfill
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“inner woman”. In the light of
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sincere belief” (Levenson 1990, p
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something very concrete — namely
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means “the presence” or “prec
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epresents the agents of his “poli
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Already in Vedic times fire was con
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Avalokiteshvara in the form of the
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Shells, jasmine, and the moon are f
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The Dalai Lama with the Kalachakra
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11 December 1985 Bodh Gaya, Bihar,
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In 1997 on his journey through the
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In their view, Srinmo represents an
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visited by women. The case concerns
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In the nineteen fifties, to the sou
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Buddha. But there is better to come
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concern for life and limb, stood at
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independent form and then hit back
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Unlike the many repellant demonic g
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arose from a tear of Avalokiteshvar
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y him, right then, Though wat it wa
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lecherous beings, it was just that
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she sometimes in older portrayals h
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of power political concerns nor fro
Page 281 and 282: an act which even today must seem e
Page 283 and 284: Ci Xi and attendants Such dressings
Page 285 and 286: But the visit of His Holiness broug
Page 287 and 288: But can we conclude from Jiang Qing
Page 289 and 290: ack the influence of Guru Rinpoche.
Page 291 and 292: The sexual abuse of women in the mo
Page 293 and 294: ate include four women, one of whom
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Page 297 and 298: women in exile in the last 35 years
Page 299 and 300: ton be granted an audience will tel
Page 301 and 302: overcome her pain she turned to Tib
Page 304 and 305: The Shadow of the Dalai Lama - Part
Page 306 and 307: too modest! The Dalai Lama does not
Page 308 and 309: A collection of many “solar syste
Page 310 and 311: that resolutions could be passed ag
Page 312 and 313: government, priesthood and kingship
Page 314 and 315: The Fifth Dalai Lama was obsessed b
Page 316 and 317: If the records are to be trusted, t
Page 318 and 319: supposed to have performed to attac
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Page 322 and 323: foreign potentates who had been reb
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Page 326 and 327: which would be combined with an eff
Page 328 and 329: over to the priests of the “Reds
Page 330 and 331: shortly before the Mongol prince se
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Page 336 and 337: The two Karmapas: Urgyen Trinley Do
Page 338 and 339: abbots, which have been tolerated i
Page 340 and 341: The Shadow of the Dalai Lama - Part
Page 342 and 343: Dozens of such assessments like tha
Page 344 and 345: middle of Lhasa in 1950 was reprodu
Page 346: its religion and its god-king?” (
Page 349 and 350: listed. They then required constant
Page 351 and 352: Ling-tsang Gyalpo - a great Nyinma
Page 353 and 354: eight different forms of appearance
Page 355 and 356: east, transformed the petitioner in
Page 357 and 358: person died, said the monks, then h
Page 359 and 360: earned his name. As a reward for th
Page 361 and 362: suffering. Time and again the pupil
Page 363 and 364: While the “grand sorcerers” of
Page 365 and 366: elationships with women; he also wa
Page 367 and 368: with the ritual performance of the
Page 369 and 370: graphic example of how an anarchist
Page 371 and 372: [2] See: Timothy Leary, Ralph Metzn
Page 373 and 374: placed the rights of the monks far
Page 375 and 376: In the center of a outdoor theater
Page 377 and 378: econstruction of a former human sac
Page 379 and 380: The scapegoat of Gyantse, adorned w
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purified so as to better allow the
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“discipline of history”, which
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group of five wrathful gods, who to
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predicted the spread of Buddhism in
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the absolute supremacy of their ord
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pronounced by governmental decree.
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the Dalai Lama and belittles the Ti
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Wojkowitz, 1955, p.260). This induc
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The visions and practices of the ma
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demonstration of power which aimed
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shortly afterwards are seen by the
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increasingly seen and admired in th
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Shrine of the tibetan war god Begts
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qualms of conscience are entirely l
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etter run and disciplined than thos
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Just like the police from Lhasa, th
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from which to construct models of f
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palace day and night to cheer him o
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Marching music and terror Are the T
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expression of a principle. Jamyang
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© Copyright 2003 - Victor & Victor
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the tantric system as the fearful a
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There had barely been a peaceful pe
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Dambijantsan believed himself to be
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capital, shall emerge the king of t
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never eventuated. Bolshevik Buddhis
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Petersburg and performed genetic ex
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writings are permeated by the same
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With great zeal his wife continued
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We hear from Helena Ivanova Roerich
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ancestors and the writings of the w
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Institute (near Denver, Colorado) w
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married a young British aristocrat.
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doctrine, they are considered sacro
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industry (Khamtrul, HPI 005). In th
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in 1943 took over the scientific le
Page 461 and 462:
Some Links in English concerning Be
Page 463 and 464:
exact data about this from the Sch
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within the German right-wing. It wa
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can affect history • Techniques f
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in which he recounts his encounters
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South Pole) for a second time, with
Page 473 and 474:
her and drinks of her blood. Yet Al
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mudra) says to him at one stage in
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Miguel Serrano and the XIV. Dalai L
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2000. [2] Clearly under the impress
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The Dalai Lama and Shoko Asahara Bu
Page 485 and 486:
In Sri Lanka, the land of Therevada
Page 487 and 488:
Shoko Asahara in Front of a Tantric
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Likewise the horror scenarios the m
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But for Asahara power was not just
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deed” (quoted by Repp, 1997, p. 3
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The sect now focused on the physica
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Tibetan, rides up to us and says in
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the Japanese guru. If, however, we
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a previously unseen size is worship
Page 504 and 505:
The Panchen Lama, Mao Zedong, the D
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In this, Mao was more like a red po
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Mao Zedong as the never setting sun
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The Communist Party of China guaran
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consider the question of whether th
Page 514 and 515:
him. The usual constitutional state
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and Marx in the material; what alli
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government another. Both parties re
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events are forgotten. There are, ho
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especially when it is inflicted on
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Brandenburg for instance, prayer fl
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proceedings were in fact surprising
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conference in Bonn he did in fact r
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were ablaze with the light generate
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counterexamples. Nevertheless, Thur
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civilization”, the author says,
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See: http://home.earthlink.net/~kam
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countries, above all the Tibet Info
Page 543 and 544:
The equation of nature with the fem
Page 545 and 546:
The first break in the “fall of t
Page 547 and 548:
offensive by openly preaching the f
Page 549 and 550:
him, there is a Franciscan side as
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is strongly and radically active in
Page 553 and 554:
typifies the androcentric spirit of
Page 555 and 556:
further section of the New Age scen
Page 557 and 558:
Newtonian) paradigm deliver an upda
Page 559 and 560:
the atavistic Kalachakra doctrine (
Page 561 and 562:
fundamentally differing situations
Page 563 and 564:
“Mind and Life”). Many research
Page 565 and 566:
Five further film about the Land of
Page 567 and 568:
the god-king’s aura has begun to
Page 569 and 570:
Page 571 and 572:
oracle). 7. The tantric state is pu
Page 573 and 574:
Avalokiteshvara and the “simple m
Page 575 and 576:
Surprisingly, all religious traditi
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case of Tibetan culture, this means
Page 580 and 581:
The Shadow of the Dalai Lama - Post
Page 582 and 583:
“She must always be for men, avai
Page 584 and 585:
is by no means new. In the late 196
Page 586 and 587:
The Shadow of the Dalai Lama - Refe
Page 588 and 589:
Chapman, F. Spencer, Lhasa: The Hol
Page 590 and 591:
Glasenapp, Helmut von, Buddhistisch
Page 592 and 593:
Houston, G. W. (transl.), Wings of
Page 594 and 595:
Mehra, Parshotam, Tibetan Polity 19
Page 596 and 597:
Seyfort Ruegg, David, Ordre spiritu
Page 598 and 599:
Yi, Pu, Ich war Kaiser von China. V
Page 600 and 601:
Newsgroup 16: Yahoo dejanews Forum:
Page 602 and 603:
have condemned, on the basis of per
Page 604 and 605:
consequences of the Kalachakra Tant
Page 606 and 607:
In addition, the Shambhala myth int
Page 608 and 609:
permission from the authors.
Page 610 and 611:
candali - “female outcast” - th
Page 612:
a class of demigods who inhabit the
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