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

case of Tibetan culture, this means that it must familiarize itself with the sexual magic and micro-/
macrocosmic philosophy of the Kalachakra Tantra and the political ideology of the Shambhala
myth so as to be able to understand the politics of the Dalai Lama and his executive at all.
2. Only after obtaining exact knowledge about the basis, goals, and history of the religion in
question should it compare these with western values so as to then make an evaluation. For
example, it must relate the “female sacrifice” and the absorption of gynergy through yoga
practices in Buddhist Tantrism to contemporary demands for the equality of the sexes. The West
cannot overcome the myths by denying their power. It has itself had to experience their unbroken
and enormous presence even in the twentieth century. In the case of national socialism (Nazism)
the mythological world view developed an all but superhuman potency. Only if investigative
thinkers risk entering into the heart of the religious cult mysteries and are prepared to engage with
the innermost core of these mysteries can such “religious time bombs” be diffused. For this
reason,
3. the requirements for a critical reappraisal of the cultures are that their mystery cults and their
contents be brought into the arena for public discussion — a procedure which is sure to send a
shiver down the spines of the majority of fans of the esoteric and fundamentalists. But such an
open and public discussion of the mystery knowledge is not at all an achievement of our liberaldemocratic
age. If, for example, we consider the critical and polemic disputes of the fathers of the
Christian church with the various religious currents of their times and the rejoinders of the latter,
then we can see that between the 2nd and the 5th centuries there was — despite the very primitive
state of communication technologies — a far larger openness about fundamental questions of how
the world is viewed than today. These days, religions are either blindly adopted or rejected per se;
back then religions were made, formed, and codified.
As absurd as it may sound, “western rationalism” is actually the cause of occultism. [2] It pushes the
esoteric doctrines and their practices (the New Age for example) into the social underground, where
they can spread undisturbed and uninhibited, and lay claim to one mind after another unnoticed, until
one day when — as in the case of national socialism in Germany in the 30s, the Mullah regime in Iran
in the 80s, and perhaps the Shambhala myth in Asia in the ??s — they burst forth with immense
power and draw the whole of society into their atavistic wake. [3]
On the other hand, the “critical descent” into the mystery cults of the religious traditions makes
possible valuable learning processes. We did not want to reach the conclusion in our analysis of
Buddhist Tantrism that everything about traditional religions (Buddhism in this particular case) ought
to be dismissed. Many religious teachings, many convictions, practices, and visions appear thoroughly
valuable and even necessary in the establishment of a peaceful world community. We too are of the
opinion that the “Enlightenment” and western “rationalism” alone no longer have the power to
sensibly interpret the world, and definitely not to change it. Man does not live on bread alone!
Hence, in our view, the world of the new millennium is thus not to be demythologized (nor disenchanted
or re-rationalized), but rather humans have the power, the right, and the responsibility to
subject the existing myths, mysteries and religions to a critical examination and selection process. We
can, may, and must resist those gods who exhibit destructive conceptions and dualist thoughts and
deeds. We can, may, and ought to join those who contribute to the construction of a peaceful world.
we can, may, and perhaps should even seek new gods. There is, however, a great danger that the time