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

masterly manipulator may not speak about his actual power-political intentions. In contrast, he flatters
the ego of the one to be manipulated (the ego the masses), so that the latter always believes he is
following solely his own interests and pursuing his completely personal goals — but in truth he is
fulfilling the wishes and targets of the manipulator (without knowing it). Applied to the Dalai Lama
and his religion this means that people practice Tibetan Buddhism because they hope for
enlightenment (liberation from personal suffering) from it, yet in reality they become agents of
political Lamaism and the Tibetan gods at work behind it. The Dalai Lama is thus a particularly
impressive example of a “manipulator” in Bruno’s sense.
If people are used to serve as vessels for the Tibetan gods, then the energy which directly powers the
mysto-political motor of the Lamaist system consists in the sacred sexuality, the erotic love,
particularly in the gynergy of the woman (as fuel). Tibetan Buddhism is a mystery religion and its
mysteries are the driving force behind its political decisions. Reduced to a concise formula, this
means that sexuality is transformed via mysticism into power. The French poet Charles Péguy is
supposed to have said that, “every mysticism ends up as politics”. The dynamic of the tantric system
cannot be better described. It is a large-scale “mystic ritual machine” whose sole aim is the production
of the all-encompassing ADI BUDDHA and the establishment of his universal political control.
Just how closely intertwined Lamaism sees sexual magic and politics to be is demonstrated by the
dual nature of the Kalachakra Tantra. The sexual magic rituals, the cosmology, and the political
program of the Shambhala myth are tightly interwoven with each other in this document. For a
Western reader, the text seems unintegrated, at odds with itself, and contradictory, but for a Buddhist
Tantric it forms a seamless unity.
Tantric rituals are thus politics, as we have described in the first part of our study. But in reverse,
politics is also a ritual, i.e., every political event, be it the flight of the Dalai Lama from Tibet, the
vandalistic actions the Chinese Red Guard, the death of Mao Zedong, or a film like Scorsese’s
Kundun, they all — from a traditional Tibetan and not from a Western point of view — form a
performance along the Kalachakra master’s progress toward the throne of the ADI BUDDHA.
If we judge the politics of Lamaist Buddhocracy from a Western point of view, especially those of the
Kalachakra Tantra and the Shambhala myth, then we arrive at the following nine assessment points:
1. The politics of the Time Tantra is “inhuman”, because it is conducted by gods and yogis,
but not by people. These gods possess in part extremely destructive characteristics. They
are nonetheless sacrosanct and may neither be criticized nor exchanged or transformed.
2. The goal of this tantra is the establishment of an androcentric, undemocratic, despotic
monastic state headed by an autocrat (the ADI BUDDHA).
3. The Buddhocratic state is structurally based upon sacrifice: the sacrifice of the loving
goddess, the woman, the individual, the pupil, the king, the scapegoat.
4. Buddhocracy skillfully manipulates several models of temporary anarchism in order to in
the end turn them around into an authoritarian system.
5. In a Tibetan-style Buddhocracy, the state and its organs do not shrink from using black
magic rituals to get political opponents out of the way.
6. Buddhocratic politics are aligned not towards democratic decision-making processes but
rather towards divine commands, especially the pronouncements of oracles, of whom
Pehar, the pre-Buddhist war god of the Hor Mongols, assumes the leading role (of state