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The Shadow of the Dalai Lama – Part II – 9. The war gods behind the mask of peace © Victor & Victoria Trimondi 9. THE WAR GODS BEHIND THE MASK OF PEACE The aggressiveness of the Tibetan tutelary gods (Dharmapalas) Gesar of Ling - the Tibetan "Siegfried" The Tibetan warrior kings and the clerical successors The Dalai Lamas as the supreme war lords The historical distortion of the "peaceful" Tibetans Is the XIV Dalai Lama the "greatest living prince of peace" Tibetan guerrillas and the CIA Marching music and terror Political calculation and the Buddhist message of peace “Buddha has smiled”: The Dalai Lama and the Indian atomic tests When Buddhism is talked about today in the West, then the warlike past of Tibet is not a topic. The majority of people understand the Buddha’s teaching to be a religion with a program that includes inner and outer peace, humans living together in harmony, the rejection of any form of violence or aggression, a commandment against all killing, and in general a radically pacifist attitude. Such a fundamental ethical attitude is rightly demanded by Buddhists through an appeal to their founder. Admittedly, the historical Buddha, Shakyamuni, was born as the descendant of a king from the warrior caste, however, he abandoned his family, became “homeless”, and distanced himself from every aspect of the art of war. He did so not just for moral reasons, but also because he recognized that wars are the expression of one’s own misdirected awareness and that the dualism taken to its limits in war contained a false view of the world. Reduced to a concise formula, what he wanted to say with this was that in the final instance the ego and its enemy are one. Shakyamuni was a pacifist because he was an idealist epistemologist. Only later, in Mahayana Buddhism, did the ethical argument for the fundamental pacifism of the dharma (the doctrine) emerge alongside the philosophical one. A strict ban on killing, the requirement of nonviolence, and compassion with all living beings were considered the three supreme moral maxims. Both of these arguments against war, the epistemological and the human-political, today play a fundamental role in the international self-presentation of the Fourteenth Dalai Lama. Tirelessly and upon countless occasions over the last decades His Holiness has done what he can for world peace. For this reason he received the Nobel peace prize in 1989. His pacifist sermons and political programs were not the least reason for the fact that the Tibet of old (prior to the Chinese occupation) was
increasingly seen and admired in the West as a peaceful sanctuary, inhabited by unwarlike and highly ethically developed people, a paradise on earth. A western student of the dharma has summarized Tibet’s history in the following concise sentence: “Buddhism turned their [the Tibetan] society from a fierce grim world of war and intrigue into a peaceful, colorful, cheerful realm of pleasant und meaningful living” (quoted by Lopez, 1998, p. 7). With this longed-for image the Kundun seized upon a thread already spun by numerous Euro-American authors (since the nineteen-thirties), above all James Hilton, in his best-seller The Lost Horizon. Under the leadership of their lamas, the Tibetans in exile have thus succeeded in presenting themselves to the world public as a spiritual people of peace threatened by genocide, who in a period rocked by conflicts wish to spread their pacifist message. “A confession with which one cannot go wrong”, wrote the German news magazine, Spiegel, in reference to Tibetan Buddhism, “Two-and-ahalf thousand years of peaceableness in place of the inquisition, monks who always seemed cheerful rather than officious and impertinent religious leaders, hope for nirvana rather than the threat of jihad — Buddhism harms no-one and has become trendy” (Spiegel, 16/1998, p. 109). And the German Buddhist and actor Sigmar Solbach explained to his television audience that “a war has never been fought in the name of Buddhism” (Spiegel, 16/1998, p. 109). Regrettably, the opposite is the case — countless wars have been fought in the name of Buddhism just as they have in the name of Christianity. The Shambhala myth has rightly — as we shall demonstrate on the basis of historical events — been described as the “Buddhist jihad” (holy war). The aggressiveness of the Tibetan tutelary gods (dharmapalas) When we examine the iconography of Tantric Buddhism it literally swarms with aggressive warriors, demons, vampires, monsters, sword bearers, flame magicians, and avenging gods, who have at their disposal an overflowing arsenal of weapons: spears, spikes, darts, shields, clubs, hooks, slings, knives, daggers, and all manner of killing machines. This downright grotesque collection of repellant figures reflects on the one hand the social struggles which Indian Buddhism had to endure in the dispute with Hinduism and later with Islam. On the other it is a dogmatic part of the tantric project, which makes wrath, aggression, murder, and the annihilation of enemies the starting point of its system of rituals. A total of three types of warlike deities are distinguished in Vajrayana Buddhism: 1. The horror aspect of a peaceful Buddha, the so-called heruka. 2. The “flesh-eating” dakini who challenges the adept on his initiatory path. 3. Warlike foreign gods who have been incorporated in the tantric system as “protectors of the faith” (dharmapala). In all three cases the “wrathful gods” direct their potential for aggression outwards, against the “enemies of the faith”, and without exaggerating one can say that the heruka aspect of a Buddha plays just as great a role in the cultural life of Tibetan Buddhism as the peaceful aspect of a compassionate Bodhisattva. In Lamaism, Tibet’s mystic history and “civilization” has always been experienced and portrayed as the coercion and enslavement of the local gods and demons. If these wanted to remain alive after their magic struggle with the magician lamas then they had to commit themselves under oath to serve in future as a protective guard under Tibetan command. Their basic warlike attitude was thus neither reduced at all nor transformed by Buddhism, rather it was used as a means to achieve its own ambitions and thus increased. This metapolitics of the Lamaist clergy has led to a systematic
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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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as the indigenous Bön faith impart
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The two Karmapas: Urgyen Trinley Do
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abbots, which have been tolerated i
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Dozens of such assessments like tha
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middle of Lhasa in 1950 was reprodu
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its religion and its god-king?” (
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listed. They then required constant
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Ling-tsang Gyalpo - a great Nyinma
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eight different forms of appearance
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east, transformed the petitioner in
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Page 363 and 364: While the “grand sorcerers” of
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Page 367 and 368: with the ritual performance of the
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Page 371 and 372: [2] See: Timothy Leary, Ralph Metzn
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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 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
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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
Page 433 and 434: Dambijantsan believed himself to be
Page 435 and 436: capital, shall emerge the king of t
Page 437 and 438: The Shadow of the Dalai Lama - Part
Page 439 and 440: never eventuated. Bolshevik Buddhis
Page 441 and 442: Petersburg and performed genetic ex
Page 443 and 444: writings are permeated by the same
Page 445 and 446: With great zeal his wife continued
Page 447 and 448: We hear from Helena Ivanova Roerich
Page 449 and 450: ancestors and the writings of the w
Page 451 and 452: Institute (near Denver, Colorado) w
Page 453 and 454: married a young British aristocrat.
Page 455 and 456: doctrine, they are considered sacro
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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
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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
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the atavistic Kalachakra doctrine (
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fundamentally differing situations
Page 563 and 564:
“Mind and Life”). Many research
Page 565 and 566:
Five further film about the Land of
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the god-king’s aura has begun to
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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
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The Shadow of the Dalai Lama - Post
Page 582 and 583:
“She must always be for men, avai
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is by no means new. In the late 196
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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
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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
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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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