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

for a fundamental renewal of the religious process will disappear if the atavistic/warlike world views
(with western help as well) continue to spread further and are not replaced by other, peaceful
depictions of the world (and myths). The existing traditions (and the deities and mysteries behind
them) may only be of help in such a process of renewal in as far as they adhere to certain
fundamentals like mutual respect, peaceableness, openness, equality of the sexes, cooperation with
nature, charity, etc.
The cultural critic Samuel P. Huntington rejects from the outset the idea of a universal culture, a new
world culture as unrealistic and unwanted. But why actually? The general interconnection, the
technologization, the interlacing of the economy, the expansion of international travel have like never
before in the history of humankind generated the communicative conditions for the discussion of a
global cultural beginning. This is, at least as far as certain western values like human rights, equality
of opportunity, democracy, and so forth, already encouraged by the world community (especially the
UN) with more or less large success. But on a religious level, everything remains the same — or will
there be new mysteries, oriented to laws of human harmony without a need to sacrifice intercultural
variety and colorful splendor?
Footnotes:
[1] We will not go into the individual points raised in the article here as we have already discussed them at
appropriate points throughout the book.
[2] The word “occultism” in its current sense first emerged during the age of rationalism.
[3] An interpretation of national socialism on the basis of its “occult and mythological background” is still
considered highly dubious by the majority of established historians and cultural researchers in the West. But
there is no political movement of the 20th century which more deliberately and effectively derived itself from
myths. We are indebted to C. G. Jung for several articles on Hitler and his movement, in which the depth
psychologist interpreted the “Third Reich” and the “Führer” as the epiphany (or incarnation) of the violent
Germanic god Wotan/Odin, whose spirit descended into not just the dictator but also his followers. With this
analysis, Jung — as Miguel Serrano saw clearly — comes close to a depiction of the Tibetan tulku principle.
Since his article revealed a certain sympathy with the Nazis, it was withdrawn from circulation by the author
after the Second World War. Even though we strictly distantiate ourselves from Jung’s fascist sympathies, we
nonetheless consider his diagnosis of Hitlerism as a “Wotan cult” to be completely accurate. If we identify the
deity who is pulling the strings behind a political movement, it does not mean in the slightest that we must
therefore become followers of this deity and its mysteries (in the case in question a disciple of the Wotan cult
and the Nazis). In contrast, only then can we gain a differentiated relation towards the mythic forces and powers
that determine a culture — we can just as well combat it as follow it, just as well publicly condemn and accuse it
as enter into a compromise with it.
Last Chapter:
POSTSCRIPT – CREATIVE POLARITY BEYOND TANTRISM
ANNEX
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.