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

develop the Tibetan people’s blind faith. ... For instance, you started the politics of public Kalachakra
initiations. [3] Normally the Kalachakra initiation is not given in public. Then you started to use it
continuously in a big way for your politics. The result is that now the Tibetan people have returned to
exactly the same muddy and dirty mixing of politics and religion of lamas which you yourself had so
precisely criticized in earlier times. ... You have made the Tibetans into donkeys. You can force them
to go here and there as you like. In your words you always say that you want to be Ghandi but in your
action you are like a religious fundamentalist who uses religious faith for political purposes. Your
image is the Dalai Lama, your mouth is Mahatma Ghandi and your heart is like that of a religious
dictator. You are a deceiver and it is very sad that on the top of the suffering that they already have
the Tibetan people have a leader like you. Tibetans have become fanatics. They say that the Dalai
Lama is more important than the principle of Tibet. ... Please, if you feel like being like Gandhi, do
not turn the Tibetan situation in the church dominated style of 17th century Europe” (Sam, May 27,
1997 - Newsgroup 16).
The list of accusations goes on and on. Here we present some of the charges raised against the
Kundun since 1997 which we treat in more detail in this study: association with the Japanese “poison
gas guru” Shoko Asahara (the “Asahara affair”); violent suppression of the free expression of religion
within his own ranks (the “Shugden affair”); the splitting of the other Buddhist sects (the “Karmapa
affair”); frequent sexual abuse of women by Tibetan lamas (“Sogyal Rinpoche and June Campbell
affairs”);intolerance towards homosexuals; involvement in a ritual murder (the events of February 4,
1997); links to National Socialism (the “Heinrich Harrer affair”); nepotism (the “Yabshi affair”);
selling out his own country to the Chinese(renunciation of Tibetan sovereignty); political lies;
rewriting history; and much more. Overnight the god has become a demon. [4]
And all of a sudden Westerners are beginning to ask themselves whether the king of light from the
Himalayas might not have a monstrous shadow. What we mean by the Dalai Lama’s “shadow” is the
possibility of a dark, murky, and “dirty” side to both his personality and politicoreligious office in
contrast to the pure and brilliant figure he cuts as the “greatest living hero of peace in our century” in
the captivated awareness of millions.
For most people who have come to know him personally or via the media, such nocturnal dimensions
to His Holiness are unimaginable. The possibility would not even occur to them, since the Kundun
has grasped how to effectively conceal the threatening and demonic aspects of Tibetan Buddhism and
the many dark chapters in the history of Tibet. Up until 1996 he had succeeded –the poorly grounded
Chinese critique aside — in playing the shining hero on the world stage.
Plato’s cave
The shadow is the “other side” of a person, his “hidden face”, the shadows are his “occult depths”.
Psychoanalysis teaches us that there are four ways of dealing with our shadow: we can deny it,
suppress it, project it onto other people, or integrate it.
But the topic of the shadow does not just have a psychological dimension; ever since Plato’s famous
analogy of the cave it has become one of the favorite motifs of Western philosophy. In his Politeia
(The State), Plato tells of an “unenlightened” people who inhabit a cave with their backs to the
entrance. Outside shines the light of eternal and true reality, but as the people have turned their backs
to it, all they see are the shadows of reality which flit sketchily across the walls of the cave before
their eyes. Their human attentiveness is magically captivated by this shadowy world and they thus