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

2000.
[2] Clearly under the impression that the swastika would become the emblem of national socialism, a moral
category was introduced in that one distinguished between the hooked crosses which are turned to the right and
those to the left. The left is supposed to produce evil, the right good (Doucet, 197, p. 74). Without doubt this is
based upon misinformation. In the Tibetan ritual system both forms of swastika are common.
[3] Sünner does not name the author, yet it can only have been Ernst Schäfer. This is apparent from the
following quotation from Hans Jürgen Lange: “According to his unpublished memoirs that are still in Berlin in
the possession of his widow, Ernst Schäfer is said to have witnessed how Wiligut fell into a trance with rolledback
eyes in the Caspar-Theiyß-Strasse. A trance which Schäfer compared with the transported state of the foot
messengers in the Tibetan highlands which he had already seen in his previous research trips (in 1930-32 and
1934-36)” (Lange 1998, p. 68).
[4] Historical fascism’s contact with Japanese Zen Buddhism is the topic of Brian Victoria’s book, Zen at War.
Victoria’s historical critique reveals that it was not just Shintoism that was characterized by a militaristic world
view based on a strong and pervasive concept of the enemy but also Japanese Buddhism in the first half of the
last century. With very few exceptions (which Victoria highlights) the Japanese Buddhists professed to the
fascistoid system of their state. Even such an undisputed authority in the west as D.T. Suzuki can be counted
among them. There was hardly a Buddhist “personality” (the Soto, Rinzai, Shin, Nichirin schools) which did not
enthusiastically bring its religious conceptions into line with the dominant system. “Warrior Zen” — “The Unity
of Zen and Sword” — “Buddhism of the Imperial Way” — “Imperial Zen” — “Soldier Zen” — “Samurai Zen”;
these were the slogans of the time. After the war the martial stance of the Buddhist schools was only hesitantly
reviewed. It also partly survived and finds its place in the ideology of Japanese “Corporate Zen”.
[5] The German-language Rascher publishing house in Zurich did not accept the title as such as it feared the
book would not attract buyers by sounding too occult. They decided upon Meine Begegnungen mit C.G. Jung
und Hermann Hesse in visionärer Schau [My encounters with C.G. Jung und Hermann Hesse from a visionary
point of view].
[6] The labels of Agarthi and Shambhala also lead to some confusion in a best-seller novel in right wing circles
with the title of The Black Sun of Tashi Lunpho (by Russel McCloud). Here too there is a national socialist
secret society in close contact with the Tibetan lamas. Its members are, however, known as the followers of
Agarthi, whilst their opponents rally around Shambhala. In the world of appearances, the followers of
Shambhala are representatives of western big business and Freemasonry.
[7] Those concerned were most probably a scattered group of Kalmyks who had sided with the Germans in the
struggle against the Soviet Union and had been driven back to the capital at the end of the war. But the myth that
leading national socialist figures had maintained a connection to Lamaist sects (the “Berlin — Lhasa axis”) has
survived to this day and is the topic of a voluminous occult Literature.
[8]According to Serrano “the Siddha or god-man [is] ... the self freed from the influence of the stars, the stellar
influences no longer touch him, he is Chakravartin, king of the world” (Serrano, 1987, p. 289).
[9]Serrano was initiated into the Tantras of the Kaula, a Shivaite order. Yet the initiation scenarios from his
books which we describe here are completely in keeping with Vajrayana. Serrano is not very fussy about
distinguishing between the Hindu and Buddhist Tantra tradition. For him it is a matter of the principle behind
the Tantric initiation and he finds this to the same extent among the Buddhists and the Hindus. Tantrism is for
him an esoteric world cult which he discovers among the Egyptians, the Knights Templar, the Cathars, the
Rosicrucians and the secret societies behind Hitler (the Thule society). At any rate, he sees in Shambhala and
Agarthi the two mythic points of origin from which the Tantras come.
[10]Serrano often uses the labels Agarthi and Shambhala ass if they were synonymous. On p. 257 of his book
The Golden Ribbon he writes: “Some are of the opinion that Shambhala is the capital of Agarthi.”
[11]Serrano regards Julius Evola and, oddly enough, Herrmann Hesse as well as the two teachers who first made
him aware of the warlike spirit of Buddhism: “I am indebted to both that I got to know Buddhism as a way of
the warrior. Evola explains that the religion of the Gautama is principally a warlike teaching which came from a
prince who belonged to the Indian warrior caste, the Kshatriyas” (Palacio, 1990, p. 11).
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