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

writings are permeated by the same spirit which also animates the “Highest Tantra of all”. The mystic
Secret Book of Dzyan, which the Russian claimed to have “received” from a Tibetan master and
which she wrote her Secret Doctrine as a commentary upon, is central to her doctrine. It is supposed
to be the first volume of the 21 Books of Kiu te, in which all the esoteric doctrines of our universe are
encoded according to Blavatsky. What are we dealing with here? The historian David Reigle suspects
that by the mysterious Books of Kiu te she means the tantra section of the Tibetan Tanjur and Kanjur,
the officially codified Tibetan collections of Buddhist doctrinal writings, about which only little was
known at the time. But this is not certain. There is also supposed to be a Tibetan tradition which
claims that the Books of Kiu te were all to be found in the kingdom of Shambhala (Reigle, 1983, p. 3).
Following such opinions Madame Blavatsky’s secret directions would have been drawn directly from
the kingdom.
In her philosophy the ADI BUDDHA system is of central importance, and likewise the fivefold group
of the Dhyani (or meditation) Buddhas and the glorification of Amitabha as the supreme god of light,
whom she compares with the “Ancient of Days” of the Jewish Cabala. Astutely, she recognizes the
Chinese goddess Guanyin as the “genius of water” (Spierenburg, 1991, p. 13). But as “mother, wife,
and daughter” she is subordinate to the “First Word”, the Tibetan fire god Avalokiteshvara. The result
is — as in the Kalachakra Tantra — an obsessive solar and fire cult. Her fire worship exhibits an
original development in the principal deity of our age, Fohat by name. Among other things he is said
to emanate in all forms of electricity.
Madame Blavatsky was not informed about the sexual magic practices in the tantras. She herself
supported sexual abstinence as “occult hygiene of mind and body” (Meade, 1987, p. 398). She
claimed to be a virgin all her life, but a report from her doctors reveals this was not the truth. “To
Hades with the sex love!”, she cursed, “It is a beastly appetite that should be starved into
submission” (Symonds, 1959, p. 64). When the sexes first appeared — we learn from the Secret Book
of Dzyan — they brought disaster to the world. The decline into the material began with a sexual
indiscretion of the gods: “They took wives fair to look upon. Wives from the mindless, the narrowheaded.
… Then the third eye acted no longer” (Blavatsky, 1888, vol. 2, p. 13).
Blavatsky was probably convinced that her female body was being borrowed by a male Tibetan yogi.
At any rate her closest co-worker, Henry Steele Olcott, who so admired her works that he could not
believe they could be the work of a woman, suspected this. Hence, thinking of Madame, he asked an
Indian guru, “But can the atman [higher self] of a yogi be transferred into the body of a woman?”.
The Indian replied, “He can clothe his soul in her physical form with as much ease as he can put on a
woman's dress. In every physical aspect and relation he would then be like a woman; internally he
would remain himself” (Symonds, 1959, p. 142). As in the Kalachakra Tantra, androgyny is also
considered the supreme goal along the path to enlightenment in Theosophy. The gods are
simultaneously “male-female”. Their bisexuality is concentrated in the figure of Avalokiteshvara, the
cosmic Adam.
Through her equation of the ADI BUDDHA with the Bodhisattva Avalokiteshvara Madame
Blavatsky clears the way for a cosmologization of the latter’s earthly embodiment, the Dalai Lama.
For her, the Bodhisattva is “the powerful and all-seeing”, the “savior of humanity” and we learn that
as “the most perfect Buddha” he will incarnate in the Dalai Lama or the Panchen Lama in order to
redeem the whole world (Blavatsky, 1888, vol. 2, p. 178).