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

captivated by the god-king’s charm after a visit to Dharamsala. “I show old friends like you around
my garden!”, the Kundun had smiled at the Spiegel editor and shown him his flower beds (Spiegel, no.
16, April 13, 1998). The journalist Follath gratefully accepted this personal gesture by the divine
charmer and in the same moment abandoned his critical awareness and his journalistic responsibility.
His article is an embarrassing collection of historical distortions and sentimental celebration of the
Kundun, his country, and his religion. [1]
If we were to characterize the obvious self-presentation of His Holiness the Fourteenth Dalai Lama on
the world political stage, we would soon recognize that he strictly abides by (a) four positive rules and
(b) four negative ones which proves him to indeed be a masterful manipulator:
1. (a) In public, always argue using the terms of Mahayana Buddhism. Refer to compassion,
love, and peace. (b) Never mention the sexual magic mysteries and power-political obsessions of
Vajrayana.
2. (a) Lead all arguments that could in any manner be directed against Buddhism into the
“emptiness” (shunyata) and in public “shunyatize” even your own religious approach: “nothing
has an inherent existence” — that is, everything comes from nothingness and everything ends in
nothingness.
(b) In contrast, never mention in public the Tibetan gods, demons, and spirits (the Nechung
oracle) or their power-political program (the Shambhala myth), who sink into this “emptiness”
only to push through their “Buddhocratic” interests and tantric ideology globally.
3. (a) Apparently take on all progressive currents within western culture (democracy, freedom
of opinion, human rights, individualism, women’s rights, ecology, humanism, and so forth). (b)
Never mention the autocratic clerical intentions of the tantric system, and under no circumstances
the establishment of worldwide control by the androcentric Buddhist monastic state which can
perpetuate itself via the doctrine of reincarnation.
4. (a) Smile and always appear friendly, ordinary, modest, humble, and human. Always play the
gentle “Lord of Compassion”, the Bodhisattva Avalokiteshvara.(b) Never display annoyance or
pride in public, and thickly veil the destructive aspects of those gods and demons (herukas) whose
emanation on earth you are. Be silent about the cruelty of Lamaist history.
The smile and the friendly words of the “living Buddha” are only the outer facade of his manylayered
personality. But it is not what the Dalai Lama says, but rather the religious system which
stands behind him and what his gods command that determine the politics of Tibetan Buddhism, as
we have shown in the course of our study. It is not the new pseudo-Western constitution of the
Tibetans in exile which counts, rather it is in the final instance the “political theology” recorded in the
Kalachakra Tantra and Shambhala myth and the sexual magic practices prescribed there for the
accumulation of power which are decisive. It is not the relaxed and friendly relations between His
Holiness and western celebrities which are a problem, but rather his close contacts with occult sects
like Shoko Asahara’s AUM cult and with representatives of “esoteric Hitlerism” like Miguel Serrano.
The reason they are extremely problematic and very dangerous is because both occultists (Asahara
and Serrano) have placed the philosophy and practice of Vajrayana and the warlike Shambhala myth
at the center of their destructive world view. It is not the conflict between the Dalai Lama and Beijing
which poses a threat for the West and the world community, but rather in contrast a possible future
cultural conquest of the “Chinese dragon” by the “Tibetan snow lion” (of Lamaism). The Shambhala
myth provides the optimal ideological foundations for an aggressive, pan-Asian superpower politics
and for the unleashing of a Buddhist jihad (holy war). It is not the gentle downward-looking