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

dismay all around the world.
One might have thought that this would provoke global research into and discussion of the causes of
and background to the Asahara phenomenon. If so one would have been forced to recognize the major
influence Vajrayana had had upon the system of the doomsday guru. One would also have discovered
the close connection between the Shambhala myth and the Kalachakra Tantra. Although such links
are overt, since Asahara refers to them explicitly in his writings, both the Western and the Eastern
public have chosen to act blind and passively await the next catastrophe. In the press of the world the
event has already been forgotten repressed. In Japan too, nobody wants to look behind the scenes,
although Asahara’s trial is currently in progress: “In general this contradiction between religion and
violence is resolved here by simply saying that AUM is not a religion at all” writes Martin Repp, and
continues, “One cannot make it so easy for oneself, then AUM Shinrikyo is in its own understanding
and in its practice [a] religion and has an essentially Buddhist creed” (Repp, 1996b, p. 190).
The two different brothers
In the light of our study one could rightly say that the AUM sect was a consistent and true to the letter
pupil of the tantric teachings. The occult magic world view, kundalini yoga, sexual magic, the linkage
of power and seed retention, the grasping for the Siddhis, the invocation of the gods, the hastening of
the end of the universe, the glorification of destruction, the great fascination with fantastic machines
of destruction, the military obsessions, the idea of redemption, hope for a paradise, the claim to world
domination, the Shambhala myth — all of these leitmotifs that were so significant for Asahara are
melodies from the repertoire of Tibetan Buddhism, in particular that of the Kalachakra Tantra. For
Asahara, the tantric path to enlightenment began in the Himalayas and was supposed to also end there.
In 1988 he wrote that “After the United States we will go to Europe. Finally we will establish a center
in the Himalayas, the origin of Buddhism and yoga. At this point my mission will be at an
end” (quoted by Repp, 1997, p. 27).
The story of Asahara demonstrates clearly that Vajrayana and the Shambhala myth contain an
extremely demonic potential that can be activated at any moment. For the Asian side, especially for
the Mongolians (as we have seen), the aggressive warrior ethos nascent in the idea of Shambhala has
never been questioned and still continues to exist today in the wishful thinking of many. There is a
definite danger — as we shall show in the next chapter — that it could develop into a pan-Asian
vision of fascist-like character.
Things are different with Tibetan Buddhism in the West: there the lamas play only the pacifist card
with much success. It is almost the highest trump with which His Holiness the Fourteenth Dalai Lama
wins the hearts of the people. He is thus revered all over the planet as the “greatest prince of peace of
our time”.
What is the Kundun’s position on Shoko Asahara now? The Dalai Lama needs the support of religious
groups in Japan since the majority of Buddhist schools in the country are friendly to China and foster
frequent changes with Chinese monasteries. It is said of the very influential Soka Gakkai sect that
they are in constant contact with the Chinese leadership. The Agon Shun sect (to which Asahara
originally belonged) which was formerly friendly to the Dalai Lama has also switched loyalties and is
now oriented towards Beijing (Repp 1997, p. 95). Additionally, Asahara had transferred large sums of
money to the Tibetans in exile — official sources put the total at US $1.7 million. All of these are
factors in the political calculations which might help explain the contact between the Dalai Lama and