Tibetan magic

From the biographical notes it was made clear, that Adam’s astral and etheric bodies were to some degree invaded and charged by a specific demon prior to his meeting with B. But we can absolutely testify to the fact that Adam’s entanglement with Luciferic forces was intensified and complicated from his very first encounter with a man such as B. When Adam then resumed contact later on, B was extremely expectant and enthusiastic and told him that he had been awaiting this reunion, and that he could not understand why it was postponed for so long time. Today we would make a qualified, but of course improvable, guess that B had for some time transmitted an open invitation on the “inner planes” or even used more direct methods to attract Adam. One of B’s initial manipulations with the collective mind, imprinting himself firmly on the astral level, was to make it a criterion for analysis that you must dream of him. This conditioning has since then been expanded to a general criterion for admission to the Centre. So B was from the unset very busy in the dimension of lucid dreaming and astral projection, and when you know a little about the Tibetan dream yoga and take into consideration his knowledge on chakras and dream-reality, then it is absolutely feasible that B actually “authored” the particular dream, which prompted Adam to contact him again. This might seem strange, but it is very much possible, and we suspect that B was sufficiently motivated to do such a thing. On several occasions he assured Adam that he was convinced from the outset that they should “come together and work”. Anyway, in the dream Adam unanticipated found himself in a group-setting with B as the instructor, and the group-energy intensified and functioned as a birth canal with B as the parturient. This scenery and imprint of energy could easily have been set up from B’s works with groups at that time and function as an “astral luring and trapping". We can speculate what karmic pattern in Adam B was responding to and trying to link up with, but on the surface there were two major points of attraction. The first point was so to speak the recognition from demon to demon or the underlying match of Luciferic structures in both. The other point we think was more personal for B, and we will only hint at this later on. Anyway, very early in their sessions B performed some “aura-sensing or -manipulation” on Adam and drivelled about the fantastic symbols and images he had perceived during that procedure, and then Adam’s dream-activity virtually exploded to his own great bewilderment as mentioned. Today it is obvious that Adam’s dreams attempted to caution him and make him aware of the underpinnings of the situation with B and the immediate threat it represented to his life and welfare.

In the subsequent presentation of Tibetan magic we build mainly upon Adam’s spontaneous lucid dreaming from that period and later, when he was quite unsuspecting and would never construe any such material. Our interpretation of structures and connections in the extrasensory dimension of energy is by no means scientific evidence, but the coherence and coincidence of data from Adam’s experience with that of many other sources make us sufficiently convinced of the importance of our preliminary conclusions. In the nature of things, we cannot know for certain the real actions of a person like B and surely he would never inform us on them. Thus our evidence is circumstantial and our interpretation inferential. But we urge the reader to speculate for himself and wonder if there was ever so much smoke without a fire!

It is not an easy task to decide where to begin and where to end a presentation of the magic elements in Tibetan Buddhism, but we are tempted to draw in extensively the recent debate and critique by Victor and Victoria Trimondi of the Dalai Lama’s international spread of the Kalachakra ritual over the last 25 years, since they have documented this complex issue so thoroughly and we share a mutual interest in a total disclosure of the magnitude and scope of this operation. In doing so, we have two further purposes. First and foremost we believe that it is of great importance to inform and mobilize protest against these proceedings. Secondly we would like the reader to appreciate fully, that although one can debate whether the individual person is working from an informed and comprehensive view, there evidently seems to be some kind of intuitive coordination between the lamas and gurus of the Tibetan tradition allowing them to follow a uniform pattern of dissemination. The explanation for this must be found on the same level of reality whence the evil powers operate. The criticism by the Trimondis is published on their homepage and comprised in eight questions directed at the Dalai Lama, whom they know personally from past involvement with him in Germany. It concerns the Dalai Lama’s widespread performances both in Europe, USA and elsewhere of a specific tantric ritual, the Kalachakra-Tantra, in which he himself is an expert and the highest initiate. If the reader is unfamiliar with the critique and its background, it may collide with his present image of the Dalai Lama, who has succeeded to edit himself as something like a universal saint. Again we are not concerned with persons or icons, but with matters of fact. The eight questions raised by the Trimondis are all relevant and legitimate and are substantiated in their profound and ground-breaking work “The Shadow of the Dalai Lama”. Also we are not here wanting to offend the sincerity or quality of the believer’s faith in the Dalai Lama, only posing our sound and well-founded scepticism as to the real point of that ritual and hence the complete honesty of its patron.

Let us first paraphrase the content of the eight questions in order to elucidate the context and then afterwards draw the many factual parallels to the activities of B and his peers. The word Kalachakra is Sanskrit and means “wheel of time”, and the general idea of the ritual is to influence the time spirit of epochs to come and hence determine evolution. The authors have analyzed the tradition and the holy texts or Tantras behind the ritual and have come up with quite another picture of its real intent and meaning than the publicly announced peace-offering to the world. The underlying programme reveals itself to be imperialistic based on the Shambhala myth, which is a kind of Buddhist utopia or millennium, and by no means peaceful, pacifistic or universal, since it presupposes and glorifies a future holy war between Buddhist and non-Buddhists. This aggressive and violent tendency is absolutely inconsistent with traditional Buddhist philosophy and Buddha’s own ideas and aspirations, but so are many other features of the Vayrayana and Mahayana schools, and Lamaism traditionally honours a number of war-gods and war-heroes. The future Buddhist warfare is according to the tantra-quotations of the Trimondis brutally characterized in this way: “The supremely ferocious warriors will throw down the barbarian hordes” and “eliminate [them]”, and the text then delves in the advanced weaponry of a partly magic and energy-related nature, which will be at the command of that mighty army. Most of it has the form of disks like the plate cutter of the before-mentioned Ahrimanic machinery with the function of beheading enemy soldiers, and we must imagine a conflict on all levels of reality including ideological and subtle warfare conquering mind and psyche as well as body and vitality. The primary enemies of the Buddhist warriors in this religious war are the three monotheistic Semitic religions, especially Islam, which is the “enemy of the Dharma”, and also some of the most prominent characters and prophets of the Semitic tradition such as: “Adam, Enoch, Abraham, Moses, Jesus, Mani, Mohammed and the Mahdi”, who are characterised as the “family of the demonic snakes” and attributed with characteristics of darkness and deceit.

The intolerant, imperialistic, chauvinistic and aggressive attitude seems to be deeply rooted and predominant within Lamaism, which to our knowledge by no means represent a humanitarian outlook. According to this spirit the final goal of the Kalachakra-Tantra is to establish a coming global Buddhist theocracy under the rule of a “Chakravartin” or a world emperor, which is precisely the kind of status the Dalai Lama occupy now on a national scale. Of course this type of government and society is in no way consistent with modernism, democracy, human rights or individuality. Dalai Lama as a religious leader-figure is closely associated with nationalism, politics and the interests of power and has been so for centuries. His rule on earth is sustained and upheld by metaphysical powers like the demon Palden Lhamo, who skinned her own son and used his skin as a saddle for her horse, because he refused to take on the Buddhist religion. This wild demon is supposed to “drink the warm blood from the hearts of the enemies and destroy them with the speed of lightening”, and she is a tutelary deity of the Dalai Lama and traditionally turned against China as well as everybody, who are attempting to harm the Buddhist doctrine. With the assistance of this kind of subjugated demoniacal powers, summoned through ritual, the Kalachakra-Tantra prophesies that: “The Chakravartin shall come out at the end of the age from the city the gods fashioned on Mount Kailash. He shall smite the barbarians in battle with his own four-division army on the entire surface of the earth.” Another feature of this barbaric and medieval concept of reign and state is the traditional use for political decision-making of a human state oracle, Nechung, which is in fact possessed by a Mongolian War God named Pehar.

On this background we suspect that the mentality and activity of the Dalai Lama is influenced by the Luciferic and Ahrimanic powers and their evil motives, which is also evident from other structural elements of the Kalachakra-Tantra. We shall explain this later in detail when discussing the law of inversion, but in short the texts advocate immoral and criminal acts such as killing, lying, stealing and adultery, because the initiate is supposed to transcend into a state of mind “beyond good and evil” in the eight highest initiation rites through this kind of transgressive actions. This instruction is in accordance with statements made by the Dalai Lama, who is otherwise very cautious not to blow his cover and reveal his real intentions. In a commentary to the Kalachakra-Tantra the Nobel Peace Prize winner argues, that it is legitimate for a Kalachakra-initiate under certain circumstances to kill people “who are harmful to the Buddhist teaching”, when only the killing is committed out of compassion [Dalai Lama, The Kalachakra-Tantra, London 1985, p. 349]. This strange idea of “compassion killing” has justified political liquidations throughout Tibetan history. Also the tantric mandating of cannibalism in the ritual eating of human flesh is clearly a sign of demonism.

Woven into this matrix of evil perversion are the subjugation and misuse of women or female energy as such and sexuality. These forces are subdued and tamed in order to be instrumental in the male pursuit of worldly and spiritual power. A fundamental split in the natural creativity and polarity is introduced and motives and energies are perverted, so that the destructive aspect of them is extroverted against adversaries, like in the Palden Lhamo, and the indulgent aspect is introverted in a cathexis of the male initiate, who in excitement uses this surplus for his own exaltation. In the tantric rituals, the female participants are only the providers of their special sexual energy, needed by the male initiate in his selfish process of transformation, and they are preferentially of a very young age and by Western standards the victims of severe sexual abuse. For this and other reasons the rituals of higher initiations are held secret and participants are severely threatened not to speak about them in public. There is an indispensable chain of command involved and the Dalai Lama for instance in his commentary on the Kalachakra Tantra puts forward this dire warning to a pupil: “You must do what I tell to you. You should not deride me, and if you do, without forsaking fright, the time of death will come, and you will fall into a hell.” [Dalai Lama, The Kalachakra-Tantra, London 1985, p. 242]. There is no freedom of speech, openness of debate or philosophical investigation of truth to be found here. No wonder that the Kalachakra-Tantra with its inherent Shambhala-mythology, superhuman ideal, patriarchal order, semi-religious esotericism, striving for world dominion, and anti-Semitism has inspired and attracted Fascists from the Third Reich and modern neo-fascism, many of whom have met and got acquainted with the Dalai Lama on a personal level. It has not been easy for the Dalai Lama publicly to distance himself from and renounce allegiance to characters, who are normally considered very bad company, such as the Japanese terrorist and admirer of Hitler, Shoko Asahara. Victor and Victoria Trimondi have written an extensive book on the connection between Tibetan Buddhism and Hitler’s Nazi-movement, and this incriminating connection is by now common knowledge. But still there is no open and broad discussion of the real meaning and content of the Kalachakra-Tantra apart from the forum established by the above authors, and the critical insights here are not applied to the wider phenomenon of Tibetan Buddhism in the West. Although thousands of Westerners have been initiated into the ritual by now, no complete, correct and commentated translation of the Kalachakra-Tantra has been made available as yet in a Western language, which is highly suspicious, but entirely in accordance with the fact that neither the Dalai Lama nor any of his associates has answered this compact and well-researched criticism. We sincerely recommend the interested reader to consult the two ground-breaking books of Victor and Victoria Trimondi and their homepage [www.trimondi.de, Kritische und Kreative Kulturdebatte] for further information and evidence concerning the Kalachakra-Tantra.

http://www.trimondi.de/SDLE/Index.htm
The Shadow of the Dalai Lama 

http://www.trimondi.de/index.html
Kritische und Kreative Kultur Debatte