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

Shoko Asahara in Front of a Tantric Deity
From this point on the gateway to the legitimation of any crime lay open. In accordance with the
tantric “law of inversion” the low was from now on inverted into the high. „Bad deeds”, the young
tantra master wrote, „instantly change into good deeds. This is a tantric way of thinking” (Asahara,
1991, vol. 1, p. 65). At another point it says, “If the guru possesses a crystal clear spirit, if a being can
see through everything, then for him there are no lies; lies no longer mean anything to him. […] Good
and evil also change according to their circumstances. Somebody who has lied so as to motivate
another to follow the practice of truth, for instance. The fact that he has lied will certainly bring him
bad karma, but the fact that he led somebody to the truth brings him merit. Hence, what one chooses
to stress depends upon what one is aiming for. In the practice of Mahayana, this kind of exercise is
not used. From a tantric point of view it is seen as good, then you will be of use to others because of
your self-sacrifice” (quoted by Repp, 1997, p. 32).We also learn of Asahara’s commitment to the
“crimes” of Tantric Buddhism from the charges laid against him by the state prosecutor: “The
teachings of esoteric Buddhism from Tibet were really quite horrible”, he is supposed to have said,
“If, for example, a guru ordered a pupil to kill a thief, the pupil did so, and treated the deed as a
virtuous one. In my previous existence I myself killed somebody at the guru’s command” (Quoted by
Repp, 1997, p. 33).
True to the tantric doctrine, Asahara explained the sexual magic symbolism of his system as follows:
“For normal Japanese sensibilities it is a very obscene image. A man and a woman in sexual embrace.
But the facts of the matter are quite different […] This consort can be Parvati [Shiva’s wife] or
Dakini, and if one practices guru yoga the union is the holy union to create our astral bodies. It is the