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

In addition, the Shambhala myth integrated into the Kalachakra Tantra has – insofar as it has been
accorded historical and ideological relevance – led to extremely aggressive behavior patterns,
megalomaniac visions, conspiracy theories and terrorist activity. But above all it exercises a special
fascination for neo-fascist circles and provides a source of ideological inspiration for them.
In the wars between Byelorussians, Bolsheviks and Mongolians, the Shambhala myth
was associated with ideas of the return of Genghis Khan at the beginning of the twenties.
The Mongolians saw themselves in this conflict as "Shambhala warriors". Their
military actions were extremely bloodthirsty.
The Italian fascist and right-wing extremist philosopher of culture, Julius Evola, saw in
the mythic realm of Shambhala the esoteric center of a sacred warrior caste and
suspected that the palace of the world king, whose escutcheon was the swastika, could be
found there. He held lectures on these views for the the SS “Ahnenerbe”.
In the occult literature (the "Nazi mysteries”), "masters" from Shambhala are depicted
as the hidden string pullers who are supposed to have participated in the "magical"
creation of the Nazi regime (Trevor Ravenscroft, Louis Pauwels and Jacques Bergier u.
a.).
In the ideological SS underground of the post-War period and in the "SS mysticism" of
the nineties, the mythical kingdom of Shambhala is seen as a sanctuary for an aggressive
and morbid "Nazi religion" (Wilhelm Landig, Jan van Helsing u. a.).
The Shambhala myth is one of the ideological pillars of "esoteric Hitlerism". This is the
worldwide, racist, occult doctrine of the Chilean diplomat, Miguel Serrano, and the
Indian by adoption, Savitri Devi ("Hitler’s Priestess")
With his concept of the Shambhala warrior, the now deceased Tibetan Lama, Chögyam
Trungpa (1940-1987), laid the first foundations for a potential "Combative Buddhism",
already found in large parts of East Asia, in the West. Instead of monasteries, Trungpa’s
Shambhala warriors live in military camps, meditation is accompanied by military
parades, in place of the begging bowl his pupils carry weapons and rather than monastic
robes they wear military uniforms. The master himself no longer moved around in
Buddhist style, with yellow and red monastic robe and walking staff and sandals, but
rather rode forth on a white horse (in accordance with the apocalyptic prophecy of the
Kalachakra Tantra) in peaked cap, tunic and high boots. The Shambhala coat of arms
can be seen on the saddle of a horse in a photo of the martial Trungpa.
The Shambhala Myth provides the ideological basis for the terrorism of the Japanese
apocalyptic guru, Shoko Asahara. He derives his apocalyptic visions from the teachings
of the Kalachakra Tantra. His intention is to accelerate the onset of the Shambhala war
and this is his justification for his poison-gas attacks on the Tokyo Underground.
Asahara was the first leader of a sect to make the "uninvolved " from outside of his own
organization the target of his deadly attacks and thus opened the floodgates for the
religiously motivated international terrorism that has become the number one topic in
the world community.