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

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The Maha Siddhas wanted to provoke. Their “demonic nihilism” knew no bounds. They shocked people with their bizarre appearance, were even disrespectful to kings and as a matter of principle did the opposite of what one would expect of either an “ordinary” person or an ordained Mahayana monk. It was a part of their code of honor to publicly represent their mystic guild through completely unconventional behavior. Instead of abstinence they enjoyed brandy, rather than peacemakers they were ruffians. The majority of them took mind-altering drugs. They were dirty and unkempt. They collected alms in a skull bowl. Some of them proudly fed themselves with human body parts which lay scattered about the crematoria. We have reported upon their erotic practices in detail in the first part of our study, and likewise upon their boundless power fantasies which did not shy at any crime. Hence, the magic powers (siddhis) were at the top of their wish list, even if it is repeatedly stressed in the legends that the “worldly” siddhis were of only secondary importance. Telepathy, clairvoyance, the ability to fly, to walk on water, to raise the dead, to kill the living by power of thought — they constantly performed wonders in their immediate environs so as to demonstrate their superiority. But how well can this “spiritual anarchism” of the Maha Siddhas be reconciled with the Buddhist conception of state? In his basic character the Siddha is an opponent all state hierarchies and every form of discipline. All the formalities of life are repugnant to him — marriage, occupation, position, official accolades and recognition. But this is only temporarily valid, then once the yogi has attained a state of enlightenment a wonderful and ordered world arises from this in accordance with the law of inversion. Thanks to the sexual magic rites of Tantrism the brothel bars have now become divine palaces, nauseating filth has become diamond-clear purity, stinking excrement shining pieces of gold, horny hetaeras noble queens, insatiable hate undying love, chaos order, anarchy the absolute state. The monastic state is, as we shall show in relation to the “history of the church” in Tibet, the goal; the “wild life” of the Maha Siddhas in contrast is just a transitional phase. For this reason we should not refer to the tantric yogi not simply as a “spiritual anarchist” as does Keith Dowman, nor as a “villain”. Rather, he is a disciplined hero of the “good”, who dives into the underworld of erotic love and crime so as to stage a total inversion there, in that he transforms everything negative into its positive. He is no libertarian free thinker, but rather an “agent” of the monastic community who has infiltrated the red-light and criminal milieu for tactic spiritual reasons. But he does not always see his task as being to transform the whores, murderers and manslaughterers into saints, rather he likewise understands it as being to make use of their aggression to protect and further his own ideas and interests. The anarchist founding father of Tibetan Buddhism: Padmasambhava The most famous of all the great magicians of Tibet is, even though he is not one of the 84 Maha Siddhas, the Indian, Padmasambhava, the “Lotus Born”. The Tibetans call him Guru Rinpoche, “valuable teacher”. He is considered to be not just an emanation of Avalokiteshvara (like the Dalai Lama) but is himself also, according to the doctrine of the “Great Fifth”, a previous incarnation of the Tibetan god-king. The reader should thus always keep in mind that the current Fourteenth Dalai Lama is accountable for the wild biography of Guru Rinpoche as his own former life. Legend tells of his wondrous birth from a lotus flower — hence his name (padma means ‘lotus’). He appeared in the form of an eight-year-old boy “without father or mother”, that is, he gave rise to himself. The Indian king Indrabhuti discovered him in the middle of a lake, and brought the lotus boy to his palace and reared him as a son. In the iconography, Padmasambhava may be encountered in
eight different forms of appearance, behind each of this a legend can be found. His trademark, which distinguishes him from all other Tibetan “saints”, is an elegant “French” goatee. He holds the kathanga, a rod bearing three tiny impaled human heads, as his favorite scepter. His birthplace in India, Uddiyana, was famed and notorious for the wildness of the tantric practices which were cultivated there. Around 780 C.E. the Tibetan king, Trisong Detsen, fetched Padmasambhava into Tibet. The political intentions behind this royal summons were clear: the ruler wanted to weaken the power of the mighty nobles and the caste of the Bon priests via the introduction of a new religion. Padmasambhava was supposed to replace at court the Indian scholar, Shantarakshita, (likewise a Buddhist), who had proved too weak to assert himself against the recalcitrant aristocracy. Guru Rinpoche, in contrast, was already considered to be a tantric superman in Uddiyana. He demanded his own weight in gold bars of the king as his fee for coming. When he finally stood before Trisong Detsen, the king demanded that he demonstrate his respect with a bow. Instead of doing so, Guru Rinpoche sprayed lightning from his fingertips, so that it was the king who sank to his knees and recognized the magician as the appropriate ally with whom to combat the Bon priests, likewise skilled in magic things. The guru was thus bitterly hated by these and by the nobles, even the king’s ministers treated him with the greatest hostility imaginable. Statue of Padmasambhava The saga has made Padmasambhava the founding father of Tibetan Buddhism. His life story is a fantastic collection of miracles which made him so popular among the people that he soon enjoyed a greater reverence than the historical Buddha, whose life appeared sober and pale in comparison. Reports about Guru Rinpoche and his writings are drawn primarily from the termas (treasures) already mentioned above, which, it is claimed, he himself hid so that they would come to light
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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
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an act which even today must seem e
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Ci Xi and attendants Such dressings
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But the visit of His Holiness broug
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But can we conclude from Jiang Qing
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ack the influence of Guru Rinpoche.
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The sexual abuse of women in the mo
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ate include four women, one of whom
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water as the feminine counterpart t
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women in exile in the last 35 years
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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
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Page 308 and 309: A collection of many “solar syste
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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 328 and 329: over to the priests of the “Reds
Page 330 and 331: shortly before the Mongol prince se
Page 332 and 333: such as David Snellgrove for exampl
Page 334 and 335: as the indigenous Bön faith impart
Page 336 and 337: The two Karmapas: Urgyen Trinley Do
Page 338 and 339: abbots, which have been tolerated i
Page 342 and 343: Dozens of such assessments like tha
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Page 346: its religion and its god-king?” (
Page 349 and 350: listed. They then required constant
Page 351: Ling-tsang Gyalpo - a great Nyinma
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
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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
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Page 385 and 386: “discipline of history”, which
Page 387 and 388: group of five wrathful gods, who to
Page 389: predicted the spread of Buddhism in
Page 392 and 393: the absolute supremacy of their ord
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Page 401 and 402: 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
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Some Links in English concerning Be
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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
Page 477 and 478:
Miguel Serrano and the XIV. Dalai L
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2000. [2] Clearly under the impress
Page 481 and 482:
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The Dalai Lama and Shoko Asahara Bu
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In Sri Lanka, the land of Therevada
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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
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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
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The equation of nature with the fem
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The first break in the “fall of t
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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
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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:
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have condemned, on the basis of per
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consequences of the Kalachakra Tant
Page 606 and 607:
In addition, the Shambhala myth int
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permission from the authors.
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candali - “female outcast” - th
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a class of demigods who inhabit the
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