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

Avalokiteshvara and the “simple monk” from Dharamsala, but rather Yama the god of death and
Kalachakra the time god with his woman-destroying cult which are the problem, since they are
likewise incarnated in the figure of the Dalai Lama. It is not that the Dalai Lama privately seeks
advice from an oracle that is problematic, but rather that a Mongolian war god speaks through the
state oracle. It is not the popularity that Hollywood has lent the Kundun which should be criticized,
but rather the use of these media giants to distort historical facts.
Yet the atavistic and mythic pattern of Tibetan thought and Tantric Buddhism is completely ignored
by people in the West (as long as they are not converted Buddhists). If it were to be examined, one
would inevitably reach the conclusion that there is absolutely no freedom of opinion in the Lamaist
culture of Tibet, and hence no real criticism either, since the Tibetan people have always been
administered autocratically, and even in exile have no democracy, having “ opted” for a
constitutionally fixed(!) Buddhocracy instead. Further, since doctrine has it that the highest ruler of
the country, the Dalai Lama, is not a state president but a living “god” (an incarnation of
Avalokiteshvara and the Kalachakra deity), his will must always be valued more highly than that of
his subjects, even should they have a seat in the exile Tibetan government.
Additionally, Tibet has no ordinary history but rather a sacred one, with the Shambhala myth at its
center and as its goal. For this reason, every political act of the Kundun and the Tibetans in exile must
be subsumed within this eschatology. Lamaist culture is in its essence undemocratic, fundamentalist,
and totalitarian, and sees nothing bad in this — in contrast, it holds itself to be the best system of all.
Thanks to the doctrine of reincarnation, the ruling clerical elite views its absolutist exercise of power
as unlimited even by death.
Every reform policy, every affirmation of democratization, every profession of peace remains a lie for
as long as the Dalai Lama has not renounced the tantric ritual system, especially the Kalachakra
Tantra. At heart this rests on the magic transformation of sexuality into power and ultimately aspires
to the militarily enforced enthronement of a sacred/political world king. Nonetheless, without even
the slightest concession and headed by the Kundun, all schools of Lamaism continue to hold fast to
the — as we believe we have demonstrated them to be — extremely destructive and humanity
despising rites and associated political ideology.
Even if the Tibetan clergy were to relinquish its political privileges for a time in a “liberated” Tibet,
the idea of the hegemony of a patriarchal monastic dictatorship as the supreme goal would remain, as
this is the core of the entire tantric ritual system. The theocratic system that can be found in all the
past cultures of the world only survives today in Tibetan Buddhism and parts of Islam. In both cases it
demands worldwide recognition and distribution. Among the Tibetans in exile it does so —
grotesquely — from behind a mask of democracy, human rights, the ecumenical mission, and the
protection of nature.
However, when they not in public, the Tibetan Gurus do not shrink at all from talking about their
mystic envisionings, plans for conquest, apocalyptic battles, or the worldwide expansion of a
Buddhocracy. In their followers’ circles the Shambhala myth has long since become a power-political
factor. Yet it is not even mentioned in the world media. The lamas tailor their outwardly presented
depictions of Tibet to their audience. If the tenor of an academic conference is one of sober
discussion, then the arguments of the Tibetans in exile are likewise sober, analytic, and critical. If
another meeting is more emotional and esoteric, then the very same people there subscribe to the