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

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hospital after a number of days, the 50-year-old monk, Thubten Ngodub, publicly self-immolated, with the cry of “Long live the Dalai Lama!” on his lips. [2] He was declared a martyr of the nation and his funeral in Dharamsala was a moving demonstration which went on for hours. Youths wrote Free Tibet on their chests in their own blood. In a public communiqué from the youth organization (TYC) it was said that “The Tibetan people have sent a clear message to the world that they can sacrifice themselves for the cause of an independent Tibet ... More blood will flow in the coming days” (AFP, New Delhi, April 29, 1998). The names of many more Tibetans who were prepared to die for their country were placed on a list. On the one hand, the Dalai Lama condemned such proceedings because they were a resort to violent means (suicide is violence directed against the self), on the other hand he expressed that he admired the motivation and resolve of these Tibetans (who sacrifice themselves) (The Office of Tibet, April 28, 1998). He visited the hunger strikers and blessed the national martyr, Ngodub, in a special ritual. The grotesque aspect of the situation was that, at the same time and under American pressure, the Kundun was preparing for an imminent encounter with the Chinese. Whilst he repeatedly stresses in public that he renounced an “independent Tibet”, his subjects sacrifice themselves for exactly this demand. We shall come to speak later of the discordance which arises between Lamaism and the national question. Real violence and one’s own imaginings Is perhaps the violence which the Land of Snows has had to experience under Chinese occupation a mirror image of its own culture? If we look at the scenes of unbounded suffering and merciless sadism which are depicted upon countless thangkas, then we have before our eyes an exact visual prognosis of what was done to the Tibetans by the Chinese. In just casting a glance at in the Tibetan Book of the Dead one is at once confronted with the same infernal images as are described by Tibetan refugees. The history of horrors is — as we know — codified in both the sacred iconography of Tantric Buddhism and in the unfolding scenes of the tantras. In light of the history of Tibet, must Lamaism’s images of horror just be seen as a prophecy of events to come, or did they themselves contribute to the production of the brutal reality? Does the deed follow the meditative envisioning, like thunder follows lightning? Is the Tibetan history of suffering aligned with a tantric myth? Were the Buddhist doctrine of insight applied consistently, it would have to answer this question with “yes”. Joseph Campbell, too, is one of the few western authors to describe the Chinese attacks, which he otherwise strongly criticizes, as a “vision of the whole thing come true, the materialization of the mythology in life” and to have referred to the depiction of the horrors in the tantras (Joseph Campbell, 1973, p. 516). If one spins this mythological net out further, then the following question at once presents itself: Why were Tibet and the “omnipotent” lamas not protected by their deities? Were the wrathful dharmapalas (tutelary deities) too weak to repel the “nine-headed” Chinese dragon and drive it from the “roof of the world”? Perhaps the goddess Palden Lhamo, the female protective spirit of the Dalai Lama and the city of Lhasa, had freed herself from the clutches of the andocentric clergy and turned against her former masters? Had the enchained Srinmo, the mother of Tibet, joined up with the demons from the Middle Kingdom in order to avenge herself upon the lamas for nailing her down? Or was the exodus of the omnipotent lamas intentional, in order to now conquer the world? Such questions may also appear bizarre and fantastic to a western historian; but for the Tibetan/tantric
“discipline of history”, which suspects superhuman forces are at work behind politics, they do make sense. In the following chapter we would like to demonstrate how decisively such an atavistic view influences the politics of the Fourteenth Dalai Lama through a consideration of the Tibetan oracle system and the associated Shugden affair. Footnotes: [1] On the other hand, the “sacrificing” of Tibet is lamented on all sides or seven linked to the fate of all humanity: “If one allows such a spiritual society to be destroyed,” writes the director Martin Scorcese, “we lose a part of our own soul” (Focus, 46/1997, p. 168). [2] There is a passage in the Lotus Sutra in which a Bodhisattva burns himself up as a sacrifice for a Buddha. Next Chapter: 7. THE WAR OF THE ORACLE GODS AND THE SHUGDEN AFFAIR Index | Contents | References | Buddhism Debate | Glossary | Home © Copyright 2003 – Victor & Victoria Trimondi The contents of this page are free for personal and non-commercial use, provided this copyright notice is kept intact. All further rights, including the rights of publication in any form, have to be obtained by written permission from the authors.
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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
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overcome her pain she turned to Tib
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too modest! The Dalai Lama does not
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A collection of many “solar syste
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that resolutions could be passed ag
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government, priesthood and kingship
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The Fifth Dalai Lama was obsessed b
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If the records are to be trusted, t
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supposed to have performed to attac
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doctrine were thoroughly capable of
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foreign potentates who had been reb
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cook, but emotionally the strongest
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which would be combined with an eff
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over to the priests of the “Reds
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shortly before the Mongol prince se
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such as David Snellgrove for exampl
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Page 338 and 339: abbots, which have been tolerated i
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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 and 352: Ling-tsang Gyalpo - a great Nyinma
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Page 357 and 358: person died, said the monks, then h
Page 359 and 360: earned his name. As a reward for th
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Page 363 and 364: While the “grand sorcerers” of
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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 383: purified so as to better allow the
Page 387 and 388: group of five wrathful gods, who to
Page 389: predicted the spread of Buddhism in
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Page 396 and 397: the Dalai Lama and belittles the Ti
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Page 401 and 402: Wojkowitz, 1955, p.260). This induc
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Page 417 and 418: Just like the police from Lhasa, th
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Page 421 and 422: palace day and night to cheer him o
Page 423 and 424: Marching music and terror Are the T
Page 425 and 426: expression of a principle. Jamyang
Page 427 and 428: © Copyright 2003 - Victor & Victor
Page 429 and 430: the tantric system as the fearful a
Page 431 and 432: There had barely been a peaceful pe
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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
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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
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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
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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
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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
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further section of the New Age scen
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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:
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oracle). 7. The tantric state is pu
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Avalokiteshvara and the “simple m
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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
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Seyfort Ruegg, David, Ordre spiritu
Page 598 and 599:
Yi, Pu, Ich war Kaiser von China. V
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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
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In addition, the Shambhala myth int
Page 608 and 609:
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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