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

living Dalai Lama who leads the people as a religious and political head” (Brück and Lai, 1997, p.
631). The authors thus believe, despite pages of feigned ecumenical Christianity, that a “totalistic
paradigm” could be repeated in the future and recommend the god-king from Dharamsala as an
example. They thus clearly and openly confirm the Buddhocratic vision of the Kalachakra Tantra and
the Shambhala myth, of which they themselves have not breathed a word.
The Kundun even seems to have succeeded in gaining access to the “immune” Judaism. After the
Dalai Lama’s visit to Jerusalem (in 1996), groups were formed in Israel and the USA in which Jewish
and Buddhist ideas were supposed to be brought together. A film has been made about the fate of the
Israeli writer Rodger Kamenetz, who converted to Buddhism after he had visited the Dalai Lama in
Dharamsala and then set about reinterpreting his own religious roots in Buddhist terms. The so-called
Bu-Jews (Buddhist Jews) are the most recent product of the Kundun’s politics of tantric conquest.
They are hardly likely to be aware of the interlinkage between Tantric Buddhism and occult fascism
that we have described in detail.
Islam (The Mlecchas)
In contrast Islam is proving more difficult for His Holiness than the Jews and Christians: “I can barely
recall having a serious theological discussion with Mohammedans”, he said at the start of the eighties
(Levenson, 1992, p. 288). This is only all to readily understandable in light of the apocalyptic battle
between the Mlecchas (followers of Mohammed) and the Buddhist armies of the mythical general,
Rudra Chakrin, prophesied in the Shambhala myth. A foretaste of this radical confrontation, which
according to the Kalachakra prophecy awaits us in the year 2327, was to be detected as the Moslem
Taliban in Afghanistan declared in 1997 that they would destroy the 2000-year-old statues of Buddha
in Bamyan because Islam prohibited human icons. This could, however, be prevented under pressure
from the world public who reacted strongly to the announcement. (We would like to mention in
passing that the likenesses of Buddha carved into the cliffs of Bamyan, of which one figure is 60
yards high, are to be found in a region from which, in the opinion of reliable investigators like Helmut
Hoffmann and John Ronald Newman, the Kalachakra Tantra originally comes.)
However, after being awarded the Nobel peace prize, the Kundun in his function as a world religious
leader has revised his traditional reservation towards Islam. He knows that it is far more publicityfriendly
if he also displays the greatest tolerance in this case. In 1998, he thus encouraged Indian
Muslims to play a leading role in the discourse between the world religions. In the same, conciliatory
frame of mind, in an interview he earlier expressed the wish to visit Mecca one day (Dalai Lama XIV,
1996b, p. 152). [4]
On the other hand however, His Holiness maintains very close contact with the Indian BJP (Bhatiya
Janata Party) and the RSS (Rashtriya Svayam Sevak Sangh), two old-school conservative Hindu
organizations (currently — in 1998 — members of the governing coalition) who proceed with all
vigor against Islam. [5]
An honest renunciation of Tantric Buddhism’s hostility toward Islam could only consist in the
Kundun’s clear distantiation from all the passages from the Kalachakra tradition that concern this. To
date, this has — as far as we know — never happened.
In contrast, already today there are radical developments in the Buddhist camp that are headed for a
direct confrontation with Islam. For example, the Western Buddhist “lama”, Ole Nydhal (a Kagyupa),