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

Murderous super-weapons possessed by the Buddhist Shambhala Army and employed
against "enemies of the Dharma" are described at length and in enthusiastic detail in
the Kalachakra Tantra (Shri Kalachakra I. 128 – 142). Modern Lamaist interpretations
of these military arsenal fantasies indulge in spectacular comparisons to the weaponry of
the 20th and 21st centuries.
The Buddhist art of war in the Shambhala battles is obviously at odds with basic human
rights, and is instead described in the original text as "merciless" and "cruel". "The
supremely ferocious [Buddhist] warriors will cast down the barbarian horde" and
"eliminating" them "together with their followers". (Shri Kalachakra I. 163/165).
All the participants in a Kalachakra initiation (i.e., also those in Graz) have the
questionable privilege of being reborn as "Shambhala Warriors" in order to be able to
participate in the prophesied apocalyptic battle as either infantry or officers, dependant
on rank. High lamas of particular lineages have already been assigned to commanding
positions (E. Bernbaum – Der Weg nach Shambhala – Auf der Suche nach dem
sagenhaften Königreich im Himalaya – Hamburg 1982, 252, 35).
According to a vision of the Tibetan Lama Kamtrul Rinpoche, it is the reincarnated
Dalai Lama himself, who as wrathful field marshal will lead the Buddhist army into the
Shambhala battle (Rudra Chakrin) to conquer all evil in the universe. Propagandists for
the Kalachakra Tantra peddle a primitive martyr cult that resembles that of the Moslem
jihad warriors: he who falls in the Shambhala war is rewarded with guaranteed entry to
the Shambhala paradise (E. Bernbaum – Der Weg nach Shambhala – Auf der Suche
nach dem sagenhaften Königreich im Himalaya – Hamburg 1982, 253).
At all levels, the Kalachakra Tantra fosters the postulation of (and negotiation with) a
conceived “enemy” and – completely at odds with the original teachings of the historical
Buddha or the ethical demands of Mahayana Buddhism – advocates war between
"good" and "evil", between the "faithful" and the "unbelievers".
The Kalachakra-Tantra contains a Buddhocratic doctrine of state which is even more
"theocratic" than the fundamentalist Islam concept of theocracy, then the Buddhist
"Chakravartin" (world ruler) is seen as a direct "incarnation" or "emanation" of the
Supreme Buddha (Adi Buddha), as a walking "God-Man" on earth, whilst the "Caliph"
is only God’s (Allah’s) "representative" on earth, who does not even have the rank of a
"prophet".
At the pinnacle of the authoritative Buddhocratic Kalachakra state, on the "Lion
Throne" resides an absolute "Priest-King" (Chakravartin), who unites in his person
religious, political, juridical and military might. There is absolutely no civil "separation
of powers" here. Those familiar with the constitutional position of the Dalai Lama in
traditional Tibet (up until 1959) know that the office of the Tibetan "God-King"
corresponded to that of a Chakravartin in miniature. The highly questionable and halfhearted
democratization reforms that the XIV Dalai Lama has introduced among the
Tibetans in exile would be obliterated afresh through the Buddhocratic, state political