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

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invoked the deceased spirits of an international, on closer ex<strong>am</strong>ination extremely problematic, warrior<br />

caste: the Japanese s<strong>am</strong>urai, the North American plains Indians, the Jewish King David, and the<br />

British King Arthur with his round table — all archetypal leading figures who believed that justice<br />

could only be achieved with a sword in the hand, who were all absolutely ruthless in creating peace.<br />

<strong>The</strong>se “holy warriors” always stood opposed to the “barbarians” of another religion who had to be<br />

exterminated. <strong>The</strong> non-dualist world view which many of the original Buddhist texts so forcefully<br />

demand is completely cancelled out in the mythic histories of these warlike models.<br />

Trungpa led his courses under the n<strong>am</strong>e of “Dorje Dradul” which means “invincible warrior”.<br />

Completely in accord with an atavistic fighter tradition only beasts of prey were accepted as totem<br />

animals for his pupils: the snow lion, the tiger, the dragon. Dorje Dradul was especially enthusiastic<br />

about the mythic sun bird, the garuda, about its fiery redness, wildness, and its piercing cry<br />

commanding the cessation of thought like a lightning bolt (Hayward, 197, p. 251). Garuda is the sun<br />

bird par excellence, and since time immemorial the followers of the warrior caste have also been<br />

worshippers of the sun. Thus in the center of Trungpa’s Sh<strong>am</strong>bhala mission a solar cult is fostered.<br />

But it is not the natural sun which lights up all, but rather the “Great Eastern Sun” which rises at the<br />

beginning of a new world era when the Sh<strong>am</strong>bhala warriors seize power over the world. It sinks as a<br />

mighty cult symbol into the hearts of his pupils: “So, we begin to appreciate the Great Eastern Sun,<br />

not as something outside from us, like the sun in the sky, but as the Great Eastern Sun in our head and<br />

shoulders, in our face, our hair, our lips, our chest” (Trungpa, 1986, p. 39). Why of all people it was<br />

the chairman of the Communist Party of China, Mao Zedong, who was worshipped by the Red Guard<br />

as the Great Eastern Sun is a topic to which we shall return.<br />

<strong>The</strong> basic ideology of the Sh<strong>am</strong>bhala progr<strong>am</strong> divides the world into two visions: Great Eastern Sun,<br />

which corresponds to enlightenment in the Buddhist path, and setting sun, which corresponds to s<strong>am</strong>sara.<br />

[...] Great Eastern Sun is cheering up; setting sun is complaining and criticizing. Great Eastern sun ist<br />

elegant und rich; setting sun is sloppy and poor. To paraphrase George Orwell: “Great Eastern Sun<br />

good, setting sun bad.” (Butterfield, 1994, p. 96).<br />

From anarchy to despotism<br />

Trungpa played brilliantly with the interchangeability of reality and non-reality, even regarding his<br />

own person, he was especially a master of the tantric law of inversion. He thus simply declared his<br />

excessive alcoholism and his sexual cravings to be the practicing of the tantra path. Whether alcohol<br />

is a poison or a medicine depends on one’s own attentiveness. Conscious drinking — that is when the<br />

drinker remains self-aware — changes the effect of the alcohol. Here the system is steeled through<br />

attentiveness. Alcohol becomes an intelligent protective mechanism. But it has a destructive effect if<br />

one abandons oneself to comfort (Hayward, 1997, pp. 306–307). Yet Dorje Dradul was not free of the<br />

aggressive moods which normally occur in heavy alcoholics. He thus spread fear and horror through<br />

his frequent angry outbursts. But his pupils forgave him everything, proclaimed him a “holy fool” and<br />

praised his excesses as the expression of a “crazy wisdom”. <strong>The</strong>y often attempted to emulate his<br />

alcoholism: I think there is a message for us in his drinking, <strong>De</strong>nnis Ann Roberts believed, “I know<br />

his drinking has certainly encouraged all of us to drink more” (Boucher, 1985, p. 243). Another pupil<br />

enthusiastically wrote: “He's great. I love the fact that he works on his problems the way he does. He<br />

doesn't hide it. He drinks, and it's almost killed him. So he is working on it. I find that<br />

great” (Boucher, 1985, p. 243).<br />

Similar reasons are offered for his sexual escapades. In 1970 he abandoned his vow of celibacy and

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