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

The first break in the “fall of the wall” of Berlin.
See the graffiti “Long live Dalai [Lama]”
Petra Kelly later described the situation as a political vacuum in which the democratic opposition
presented the vision of transforming the former GDR into a non-aligned state without a military or
nuclear weapons that would align itself with neither capitalist nor communist ideas. The Dalai Lama
was assured that he would be the first guest of this new state and that Tibet’s autonomy would be
recognized as the first act of foreign affairs. The German participants in this conversation regarded
themselves as a kind of provisional government. All were said to have been deeply moved by the
presence of His Holiness. “Only six months later, on 22 June 1990", writes Stephen Batchelor, “his
prayer was answered when Checkpoint Charlie was 'solemnly dismounted'" (Batchelor, 1994, p. 378).
The Dalai Lama as a political magician who brought down the Berlin Wall with his prayers? Such
conceptions lay the foundations for a “metapolitics” in which international events are influenced by
symbolic actions. Petra Kelly probably thought along these lines; her extraordinary devotion to the
Dalai Lama and the Tibetan cause is otherwise hard to comprehend.
The pacifist was certainly uninformed about the Kalachakra Tantra’s aggressive/warlike core, the
androcentric sexual magic of Tibetan Buddhism, and the dark chapters in the Tibetan and Mongolian
history. Like thousands of others, she followed His Holiness’s charm and messages of peace and was
blind to the gods of the Vajrayana’s obsessions with power at work through him. As she and her de
facto, Gert Bastian, visited Dharamsala in 1988, they were both, despite having an eagle eye for every
minor infringement of democracy in the German Federal Republic, “enormously impressed by the
extremely democratic discussions” that had taken place in the parliament of the Tibetans in exile. This
was a total misassessment of the situation — as we have already shown at length and as anyone who
has the smallest insight into the inner political affairs of Tibetans in exile knows, their popular
representation is a farce (Tibetan Review, January 1989, p. 15). But not for Petra Kelly — following