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

In Sri Lanka, the land of Therevada Buddhism, he was additionally praised as the “greatest religious
person in Japan” and “the only one who can save the world” (also quoted by Repp, 1997, p. 18). The
Prime Minister gave him a Shakyamuni relic, thus equipping him with an important symbol of
authority. Then, in the foreword to one of his books it also says “The Buddha of our times is Shoko
Asahara” (quoted by Repp, 1997, p. 18). And the guru preaches to his followers “You ought to
become Buddhas yourselves. You should preach my teachings, or rather the cosmic truth, and should
produce many Buddhas. Spread the AUM system of training on a global scale and scatter Buddhas
around the whole world. If we accomplish this, all battles and conflicts shall come to an end” (quoted
by Repp, 1997, p. 35).
In light of the in hindsight extremely embarrassing meetings of the Kundun and high Lamaist
dignitaries with Shoko Asahara, His Holiness’s representative in Japan (Karma Gelek Yuthok) issued
a interesting communiqué some weeks after the attack. Before the world press Karma Gelek Yuthok
explained that “Whatever little relationship Asahara had with His Holiness the Dalai Lama and other
Tibetan lamas fell purely under the religious domain in spirit and deed. I had nothing to do with the
world-shocking criminal acts known and alleged to have been committed by the AUM cult. It is
unthinkable that His Holiness the Dalai Lama is related with the criminal acts of AUM simply
because of his casual spiritual relationship with Asahara” (Samdup).
We see this in a completely different light, however. It was precisely because of these spiritual
encounters with the god-king and his “viceroys” and his intensive study of the Tibetan/tantric
esoterica and apocalyptica that the inexorable madness developed in Asahara’s mind which made him
become the doomsday guru of the western press.
The staged Shambhala war
Let us begin, then, to present the “spiritual” evidence and incriminating material piece by piece: there
is no doubt that Asahara believed himself to be the incarnation of a Shambhala warrior and was
absolutely convinced that he was acting as a delegate of the mythic kingdom. “There will be a final
battle between Rudra Chakrin, the king of Shambhala, and a foolish being called Vemacitta. The war
at the end of this century is the last event seen by many prophets for the past several thousand years.
When it happens, I want to fight bravely”, the guru had proclaimed via his radio station four (!)
months before the Tokyo assassination (on December 4, 1994) (Archipelago, I, HPI 003). Rudra
Chakrin (“the terrible wheel turner”), the militant doomsday king of Shambhala, is also an epithet of
the Indian god, Shiva. The destroyer god and the Buddha blend into one figure for Asahara, just as
they merge into one as the final Shambhala king, Rudra Chakrin, in the Kalachakra Tantra. As his
followers were called upon “to have the purest faith in the guru, the Great Lord Shiva, or the
Buddhas”, Asahara declared in December 1990 that “Here, the Buddhas and the Great Lord Shiva
mean the guru [Asahara], who is their incarnation” (quoted by Repp, 1997, p. 18). Or, even more
succinctly: “The first thing you should do is to understand the Great Lord Shiva, the Buddhas, and the
guru as one, as the embodiment of truth and to take refuge in them. Refuge means to learn their
teachings, to make sacrifices, and perform services for them (quoted by Repp, 1997, p. 30). As early
as in spring 1985, whilst meditating on the beach at Miura, south of Tokyo, he was visited by a vision
of Shiva “the god of light who leads the armies of the gods” who “charged him with building an ideal
society made up of those who had attained psychic powers, a society called the Kingdom of
Shambhala. … Asahara’s seaside epiphany was the origin of his claim to be a messiah and his
leadership role in Armageddon, or final war, which would destroy Japan” (Brackett, 1996, p. 66). A