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

More documents

Recommendations

Info

[7] As an aside, it must be noted, however, that the blessing of the Internet by the Kalachakra monks has not had the positive effect they intended. In thousands of the contributions that have been transmitted over the net since 1996 the Dalai Lama has for the first time been subject to strong criticism and attack. [8] Apple ran a campaign under the slogan Think Different that featured living and past celebrities — including (alongside Pablo Picasso, Mohammed Ali, Mahatma Gandhi, Alfred Hitchcock, etc.) the Dalai Lama. Since the god-king’s likeness drew criticism in Asian countries, Apple withdrew the ad. This in its turn led to a spirited discussion on the Internet. Next Chapter: 17. CONCLUSION Index | Contents | References | Buddhism Debate | Glossary | Home © Copyright 2003 – Victor & Victoria Trimondi The contents of this page are free for personal and non-commercial use, provided this copyright notice is kept intact. All further rights, including the rights of publication in any form, have to be obtained by written permission from the authors.
The Shadow of the Dalai Lama – Part II – 17. Conclusion © Victor & Victoria Trimondi 17. CONCLUSION We have now reached the end of our detailed treatise on the Dalai Lama, Tantric Buddhism, and Tibetan history. The first part of our study (Ritual as Politics) was centered on the theme of gender, especially the sexual magic exploitation of the woman in the androcentric system of Vajrayana for the mytho-political accumulation of power. The derivation of Tibetan history and the Dalai Lama’s politics from the cultic mysteries of Buddhist Tantrism (especially the Kalachakra Tantra) forms the content of the second part of our book (Politics as Ritual). In general, we have attempted to show that, in the world view of the Lamaist, sacred sexuality, magic, mysticism, and myth are united with his understanding of politics and history. Tibetan Buddhism primarily owes its success in the West to two facts: first, the charm and brilliant self-presentation of its supreme representative, the Fourteenth Dalai Lama, and second, the promise to lead people on the way to enlightenment. Although the tantric path to enlightenment explicitly involves a dissolution of the ego, it is at first the I of the pupil which is addressed. “I would like to overcome the senselessness and suffering of my earthly existence. I would like to experience liberation from samsara (the world of illusion).” When a western sadhaka is prepared to sacrifice his “little self”, he certainly does not have the same understanding as the lamas of the “greater self” (the higher self or Buddha consciousness) which the tantric philosophy and practices of Vajrayana offers him as a spiritual goal. The Westerners believe that enlightened consciousness still has something to do with a self. In contrast, a teacher of Tantric Buddhism knows that the individual identity of the pupil will be completely extinguished and replaced by a strictly codified, culturally anchored army of gods. It is the Tibetan Buddhas, herukas, Bodhisattvas, deities, demons (dharmapalas) and the representatives of the particular guru lineages who take the place of the individual pupil’s consciousness. One must thus gain the impression that an “exclusive club” of supernatural, albeit culturally bounded, beings (Buddhas, Bodhisattvas, gods, etc.) has managed to survive by time and again occupying human bodies anew (until these wear out). Tibetan Buddhism is not aimed at the enlightenment of individuals but rather at the continuing existence of a culture of superhumans (yogis, gods) in the form of possessed people (the pupils). It is concerned here to perpetuate a priestly caste that does not need to die because their consciousnesses can be incarnated into the human bodies of their followers again and again. This caste and their deities are considered sacrosanct. They live beyond all criticism. Their symbols, deeds, and history are set up as exemplary; they are the cultural inheritance which may not be analyzed but must be taken on blind faith by believers. For these reasons Tibetan Buddhism’s entire promise of enlightenment forms a trap with which intimate and religious yearnings can be used to magically push through the politico-religious goals of the monastic clergy. (We are not discussing here whether this is really possible, rather, we are talking about the intentions of the Lamaist system.) This corresponds exactly with what the Renaissance philosopher Giordano Bruno describes as “manipulation”. Bruno, it will be recalled, indicated that a
Page 1 and 2:
Kritik am Buch „The Shadow Of The
Page 3 and 4:
Eine Segenszeremonie Artikel 1 Seit
Page 5 and 6:
Artikel 1 Seite 5 von 27 Eine Segen
Page 7 and 8:
Artikel 2 Seite 7 von 27 Ungläubig
Page 9 and 10:
Artikel 2 Seite 9 von 27 Ungläubig
Page 11 and 12:
Artikel 2 Seite 11 von 27 Ungläubi
Page 13 and 14:
Artikel 2 Seite 13 von 27 Ungläubi
Page 15 and 16:
Artikel 3 Seite 15 von 27 Von oben
Page 17 and 18:
Page 19 and 20:
Page 21 and 22:
Page 23 and 24:
Page 25 and 26:
Page 27 and 28:
Kritik am Buch „The Shadow Of The
Page 29 and 30:
The Shadow of the Dalai Lama - Cont
Page 31 and 32:
11 - The Manipulator of Erotic Love
Page 33 and 34:
The Dalai Lamas as the supreme war
Page 35 and 36:
Index | Contents | References | Bud
Page 37 and 38:
“Hollywood connection” as a sub
Page 39 and 40:
The political impotence of the coun
Page 41 and 42:
perceive only dreams and illusions,
Page 43 and 44:
found in the Bavarian State Library
Page 45 and 46:
The Shadow of the Dalai Lama - Part
Page 47 and 48:
them. He also makes use of meditati
Page 49 and 50:
Shakyamuni’s mother. Her son had
Page 51 and 52:
y the dark power and appeal of woma
Page 53 and 54:
Lotus Sutra (c. 100 C.E.) for examp
Page 55 and 56:
Page 57 and 58:
deities. “The man (sees) the woma
Page 59 and 60:
ecome one spirit and one flesh. Onl
Page 61 and 62:
object called the vajra. As the div
Page 63 and 64:
emerge from the essence of the hair
Page 65 and 66:
independent of any conceptual const
Page 67 and 68:
This almost limitless extension of
Page 69 and 70:
existence. It exists purely and exc
Page 71 and 72:
master requires a substance, which
Page 73 and 74:
features. These take the form of un
Page 75 and 76:
secrets of the tantric seed (semen)
Page 77 and 78:
are interested in” (Snellgrove, 1
Page 79 and 80:
Page 81 and 82:
commentator describes 21- to 30-yea
Page 83 and 84:
such events awakened in her, report
Page 85 and 86:
already recorded in the Buddhist pa
Page 87 and 88:
Gyatso and Geshe Dhargyey (Shaw, 19
Page 89 and 90:
tantric master from the start, then
Page 91 and 92:
would assume that of her Lord” th
Page 93 and 94:
death of his wife, hurried at once
Page 95 and 96:
Burning Dakinis The symbolic burnin
Page 97 and 98:
Vajrayogini The “tantric female s
Page 99 and 100:
According to one pious tale of orig
Page 101 and 102:
is somewhat strained, however, sinc
Page 103 and 104:
ultimate essence they are one; like
Page 105 and 106:
more valuable and meritorious the m
Page 107 and 108:
sexual union the people copulate wi
Page 109 and 110:
in order to recognize the transienc
Page 111 and 112:
things sometimes take a sadistic tu
Page 113 and 114:
In their criticism of lamaism, the
Page 115 and 116:
kindness, peace and compassion is s
Page 117 and 118:
The implements of the deity Kalacha
Page 119 and 120:
masculine principle alone remains,
Page 121 and 122:
Page 123 and 124:
the black Kali. The religious studi
Page 125 and 126:
“thunderbolt”. The gesture of d
Page 127 and 128:
queen of the dakinis in her palace
Page 129 and 130:
Arabic influences upon Indian alche
Page 131 and 132:
These misogynous terms for the prim
Page 133 and 134:
polar correspondence to the masculi
Page 135 and 136:
Page 137 and 138:
ead it. This caution is customary t
Page 139 and 140:
Accordingly, Tantrism does not deve
Page 141 and 142:
In the light of the entire procedur
Page 143 and 144:
But is there no difference between
Page 145 and 146:
In the wisdom initiation (10) which
Page 147 and 148:
Indian matriarchies, and still toda
Page 149 and 150:
feminile), then eternal life lies i
Page 151 and 152:
female seed. In the Indian alchemic
Page 153 and 154:
“witches’ Sabbath”? The sourc
Page 155 and 156:
from them, and obtains magical lore
Page 157 and 158:
Page 159 and 160:
the avadhuti as the androgyne. The
Page 161 and 162:
here? Why is the candali so aggress
Page 163 and 164:
“millions upon millions of times
Page 165 and 166:
example, the bindu contains more re
Page 167 and 168:
themselves are burned as a candali
Page 169 and 170:
For example, to press the masculine
Page 171 and 172:
Page 173 and 174:
commands all beings as the hierarch
Page 175 and 176:
In the second, political part of ou
Page 177 and 178:
This entwined character (dasakaro v
Page 179 and 180:
the fundamental significance of the
Page 181 and 182:
tantric activities. We must thus di
Page 183 and 184:
Rahu - the Kalachakra demon of dark
Page 185 and 186:
Kalagni is considered the “apocal
Page 187 and 188:
yoga. Hence we also find the tradit
Page 189 and 190:
Page 191 and 192:
highest tantra master, and the cosm
Page 193 and 194:
The mandala principle The Buddhist
Page 195 and 196:
The Kalachakra sand mandala For thi
Page 197 and 198:
The center of the Kalachakra sand m
Page 199 and 200:
carried out by a number of speciall
Page 201 and 202:
All their energies flow into Vishva
Page 203 and 204:
The world ruler: The sociopolitical
Page 205 and 206:
Wheel of the Word” took place (Co
Page 207 and 208:
or a King World-Conqueror [Chakrava
Page 209 and 210:
lamas have deliberately mystified t
Page 211 and 212:
mother, the bearer of the heir to t
Page 213 and 214:
entering the wonderland, and the da
Page 215 and 216:
Lethal war machines The graphic des
Page 217 and 218:
“subhumans” from Mecca. This du
Page 219 and 220:
colors of the rainbow burst out of
Page 221 and 222:
country, with all its viceroys, min
Page 223 and 224:
Page 225 and 226:
Bruno also mentions an indirect met
Page 227 and 228:
from the Kalachakra Tantra, fulfill
Page 229 and 230:
“inner woman”. In the light of
Page 231 and 232:
sincere belief” (Levenson 1990, p
Page 233 and 234:
Page 235 and 236:
something very concrete — namely
Page 237 and 238:
means “the presence” or “prec
Page 239 and 240:
epresents the agents of his “poli
Page 241 and 242:
Page 243 and 244:
Already in Vedic times fire was con
Page 245 and 246:
Avalokiteshvara in the form of the
Page 247 and 248:
Shells, jasmine, and the moon are f
Page 249 and 250:
The Dalai Lama with the Kalachakra
Page 251 and 252:
11 December 1985 Bodh Gaya, Bihar,
Page 253 and 254:
In 1997 on his journey through the
Page 255 and 256:
Page 257 and 258:
In their view, Srinmo represents an
Page 259 and 260:
visited by women. The case concerns
Page 261 and 262:
In the nineteen fifties, to the sou
Page 263 and 264:
Buddha. But there is better to come
Page 265 and 266:
concern for life and limb, stood at
Page 267 and 268:
independent form and then hit back
Page 269 and 270:
Unlike the many repellant demonic g
Page 271 and 272:
arose from a tear of Avalokiteshvar
Page 273 and 274:
y him, right then, Though wat it wa
Page 275 and 276:
lecherous beings, it was just that
Page 277 and 278:
she sometimes in older portrayals h
Page 279 and 280:
of power political concerns nor fro
Page 281 and 282:
an act which even today must seem e
Page 283 and 284:
Ci Xi and attendants Such dressings
Page 285 and 286:
But the visit of His Holiness broug
Page 287 and 288:
But can we conclude from Jiang Qing
Page 289 and 290:
ack the influence of Guru Rinpoche.
Page 291 and 292:
The sexual abuse of women in the mo
Page 293 and 294:
ate include four women, one of whom
Page 295 and 296:
water as the feminine counterpart t
Page 297 and 298:
women in exile in the last 35 years
Page 299 and 300:
ton be granted an audience will tel
Page 301 and 302:
overcome her pain she turned to Tib
Page 304 and 305:
Page 306 and 307:
too modest! The Dalai Lama does not
Page 308 and 309:
A collection of many “solar syste
Page 310 and 311:
that resolutions could be passed ag
Page 312 and 313:
government, priesthood and kingship
Page 314 and 315:
The Fifth Dalai Lama was obsessed b
Page 316 and 317:
If the records are to be trusted, t
Page 318 and 319:
supposed to have performed to attac
Page 320 and 321:
doctrine were thoroughly capable of
Page 322 and 323:
foreign potentates who had been reb
Page 324 and 325:
cook, but emotionally the strongest
Page 326 and 327:
which would be combined with an eff
Page 328 and 329:
over to the priests of the “Reds
Page 330 and 331:
shortly before the Mongol prince se
Page 332 and 333:
such as David Snellgrove for exampl
Page 334 and 335:
as the indigenous Bön faith impart
Page 336 and 337:
The two Karmapas: Urgyen Trinley Do
Page 338 and 339:
abbots, which have been tolerated i
Page 340 and 341:
Page 342 and 343:
Dozens of such assessments like tha
Page 344 and 345:
middle of Lhasa in 1950 was reprodu
Page 346:
its religion and its god-king?” (
Page 349 and 350:
listed. They then required constant
Page 351 and 352:
Ling-tsang Gyalpo - a great Nyinma
Page 353 and 354:
eight different forms of appearance
Page 355 and 356:
east, transformed the petitioner in
Page 357 and 358:
person died, said the monks, then h
Page 359 and 360:
earned his name. As a reward for th
Page 361 and 362:
suffering. Time and again the pupil
Page 363 and 364:
While the “grand sorcerers” of
Page 365 and 366:
elationships with women; he also wa
Page 367 and 368:
with the ritual performance of the
Page 369 and 370:
graphic example of how an anarchist
Page 371 and 372:
[2] See: Timothy Leary, Ralph Metzn
Page 373 and 374:
placed the rights of the monks far
Page 375 and 376:
In the center of a outdoor theater
Page 377 and 378:
econstruction of a former human sac
Page 379 and 380:
The scapegoat of Gyantse, adorned w
Page 381 and 382:
has made all possible variants of t
Page 383 and 384:
purified so as to better allow the
Page 385 and 386:
“discipline of history”, which
Page 387 and 388:
group of five wrathful gods, who to
Page 389:
predicted the spread of Buddhism in
Page 392 and 393:
the absolute supremacy of their ord
Page 394 and 395:
pronounced by governmental decree.
Page 396 and 397:
the Dalai Lama and belittles the Ti
Page 399 and 400:
Page 401 and 402:
Wojkowitz, 1955, p.260). This induc
Page 403 and 404:
The visions and practices of the ma
Page 405 and 406:
demonstration of power which aimed
Page 407 and 408:
shortly afterwards are seen by the
Page 409 and 410:
increasingly seen and admired in th
Page 411 and 412:
Shrine of the tibetan war god Begts
Page 413 and 414:
qualms of conscience are entirely l
Page 415 and 416:
etter run and disciplined than thos
Page 417 and 418:
Just like the police from Lhasa, th
Page 419 and 420:
from which to construct models of f
Page 421 and 422:
palace day and night to cheer him o
Page 423 and 424:
Marching music and terror Are the T
Page 425 and 426:
expression of a principle. Jamyang
Page 427 and 428:
© Copyright 2003 - Victor & Victor
Page 429 and 430:
the tantric system as the fearful a
Page 431 and 432:
There had barely been a peaceful pe
Page 433 and 434:
Dambijantsan believed himself to be
Page 435 and 436:
capital, shall emerge the king of t
Page 437 and 438:
Page 439 and 440:
never eventuated. Bolshevik Buddhis
Page 441 and 442:
Petersburg and performed genetic ex
Page 443 and 444:
writings are permeated by the same
Page 445 and 446:
With great zeal his wife continued
Page 447 and 448:
We hear from Helena Ivanova Roerich
Page 449 and 450:
ancestors and the writings of the w
Page 451 and 452:
Institute (near Denver, Colorado) w
Page 453 and 454:
married a young British aristocrat.
Page 455 and 456:
doctrine, they are considered sacro
Page 457 and 458:
industry (Khamtrul, HPI 005). In th
Page 459 and 460:
in 1943 took over the scientific le
Page 461 and 462:
Some Links in English concerning Be
Page 463 and 464:
exact data about this from the Sch
Page 465 and 466:
within the German right-wing. It wa
Page 467 and 468:
can affect history • Techniques f
Page 469 and 470:
in which he recounts his encounters
Page 471 and 472:
South Pole) for a second time, with
Page 473 and 474:
her and drinks of her blood. Yet Al
Page 475 and 476:
mudra) says to him at one stage in
Page 477 and 478:
Miguel Serrano and the XIV. Dalai L
Page 479 and 480:
2000. [2] Clearly under the impress
Page 481 and 482:
Page 483 and 484:
The Dalai Lama and Shoko Asahara Bu
Page 485 and 486:
In Sri Lanka, the land of Therevada
Page 487 and 488:
Shoko Asahara in Front of a Tantric
Page 489 and 490:
Likewise the horror scenarios the m
Page 491 and 492:
But for Asahara power was not just
Page 493 and 494:
deed” (quoted by Repp, 1997, p. 3
Page 495 and 496:
The sect now focused on the physica
Page 497 and 498:
Tibetan, rides up to us and says in
Page 499:
the Japanese guru. If, however, we
Page 502 and 503:
a previously unseen size is worship
Page 504 and 505:
The Panchen Lama, Mao Zedong, the D
Page 506 and 507:
In this, Mao was more like a red po
Page 508 and 509:
Mao Zedong as the never setting sun
Page 510 and 511:
The Communist Party of China guaran
Page 512 and 513:
consider the question of whether th
Page 514 and 515:
him. The usual constitutional state
Page 516 and 517:
and Marx in the material; what alli
Page 518 and 519: government another. Both parties re
Page 520 and 521: events are forgotten. There are, ho
Page 522 and 523: especially when it is inflicted on
Page 524 and 525: Brandenburg for instance, prayer fl
Page 526 and 527: proceedings were in fact surprising
Page 528 and 529: conference in Bonn he did in fact r
Page 530 and 531: were ablaze with the light generate
Page 532 and 533: counterexamples. Nevertheless, Thur
Page 534 and 535: civilization”, the author says,
Page 536 and 537: See: http://home.earthlink.net/~kam
Page 539 and 540: The Shadow of the Dalai Lama - Part
Page 541 and 542: countries, above all the Tibet Info
Page 543 and 544: The equation of nature with the fem
Page 545 and 546: The first break in the “fall of t
Page 547 and 548: offensive by openly preaching the f
Page 549 and 550: him, there is a Franciscan side as
Page 551 and 552: is strongly and radically active in
Page 553 and 554: typifies the androcentric spirit of
Page 555 and 556: further section of the New Age scen
Page 557 and 558: Newtonian) paradigm deliver an upda
Page 559 and 560: the atavistic Kalachakra doctrine (
Page 561 and 562: fundamentally differing situations
Page 563 and 564: “Mind and Life”). Many research
Page 565 and 566: Five further film about the Land of
Page 567: the god-king’s aura has begun to
Page 571 and 572: oracle). 7. The tantric state is pu
Page 573 and 574: Avalokiteshvara and the “simple m
Page 575 and 576: Surprisingly, all religious traditi
Page 577 and 578: case of Tibetan culture, this means
Page 580 and 581: The Shadow of the Dalai Lama - Post
Page 582 and 583: “She must always be for men, avai
Page 584 and 585: is by no means new. In the late 196
Page 586 and 587: The Shadow of the Dalai Lama - Refe
Page 588 and 589: Chapman, F. Spencer, Lhasa: The Hol
Page 590 and 591: Glasenapp, Helmut von, Buddhistisch
Page 592 and 593: Houston, G. W. (transl.), Wings of
Page 594 and 595: Mehra, Parshotam, Tibetan Polity 19
Page 596 and 597: Seyfort Ruegg, David, Ordre spiritu
Page 598 and 599: Yi, Pu, Ich war Kaiser von China. V
Page 600 and 601: Newsgroup 16: Yahoo dejanews Forum:
Page 602 and 603: have condemned, on the basis of per
Page 604 and 605: consequences of the Kalachakra Tant
Page 606 and 607: In addition, the Shambhala myth int
Page 608 and 609: permission from the authors.
Page 610 and 611: candali - “female outcast” - th
Page 612: a class of demigods who inhabit the
show all

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

Create successful ePaper yourself

Delete template?

Save as template?