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Readers Comment
Critical Links to
Buddhism and Lamaism
A Firecracker
I was raised, and
to some extent remain, a Buddhist. I admire both Tibetan Buddhism,
generally, and the Dalai Lama specifically. Nevertheless, I found this book
fascinating and absolutely essential reading.
On one level,
this is just a jaw-dropping, sensational page-turner. I read the whole book
in one sitting, and repeatedly had to call my wife into the room to tell
her about one aspect of the book or another.
On another
level it is a deeply important text. Too often, in approaching Eastern
wisdom traditions, Westerners "check" their individuality
"at the door," in pathological submission to the guru or lama.
Too often, this leads to an abusive/exploitative spiritual relationship
(e.g Osel Tenzin, Adi Da). This potential has been noted by many commentators,
but the extent to which it is a tendency latent in Tibetan Buddhism has
never been explored in the West. The authors of this book make the case
that it is a danger inherent in Vajrayana properly understood - it is not a
misinterpretation. I am tempted to compare this book to "Darkness at
Noon," Arthur Koestler's classic re-appraisal of Communism, from the
perspective of a former devotee. But, rather than heralding the end of an
ideology, this book represents the beginning of a cultural watershed: the
critical appropriation of Buddhism in a uniquely Western incarnation. If
dharma is the East's cultural gift to the West, the sort of scepticism that
infuses this book is the West's gift to the East. As Einstein said:
"Science without religion is lame, religion without science is
blind."
Most
importantly, reading this book was, for me, a spiritual experience. The one
thing I had never questioned in my life was the essential goodness and
correctness of Buddhist dharma. It was the last fixed point of belief in my
world. This book cast even that in doubt, leaving me in a wonderful state
of spiritual detachment. This was itself enlightening. As the Zen proverb
says: "If you meet Buddha on the road, kill him." This book does
just that. And I think Gautama Buddha would have approved.
(An English translation of this book is -as far as I can tell- not yet
available in print, but several Internet sites have the full text. Google
and enjoy.)
From: www.amazon.de/gp/offer-listing/3491724074/ref=dp_olp_2/302-3897105-5973662
An In Depth
Critical Analysis of Tibetan Spiritual Culture
The authors
have gone through several phases mentioned in their online autobiographies.
This book is a product of the "Culture Critical" phase where the
different spiritual, political, and social (as an interrelated set)
cultures are critically evaluated. One aspect of their analysis is to see
how the social institutions apply the philosophical or theological ideas
which form the culture and to see if those ideas and they are applied
honour woman, promote egalitarian and democratic ways of interacting, and
offer perspectives that help humans grow further through the challenges of
our time period.
The book looks at Tibetan Buddhism and the spiritual views that deify the
Dalai Lama. They provide in depth view of the Kalachakra teachings and
quote a vast array of writings about Buddhism from many sources. The number
of references at the basis of their research and analysis is very
impressive and large. They point out some themes that have been overlooked
in the mystique built up around Tibetan Buddhism in the west. They show the
apocalyptic side of the Kalachakra teachings and how it is filled with
violence images and has final clash between believers and nonbelievers, how
females are symbolically sacrificed in Tantric rituals, and how certain
visualizations seem to hypnotically make the Lama into an authoritative
deity in the mind of the students.
While perhaps many of these teachings and images can be interpreted in
different ways, I feel the authors raise important questions and require us
to take a critical look at what we might be buying into when we accept the
Tibetan Buddhist worldview. It may be at the expense of certain hard won
values that were gained in western civilization through a long historical
road, many revolutions, and a lot of philosophical questioning. The authors
give enough information and quotes for us to make up our own minds about
some of these issues. Whether or not we agree with the authors, I feel the
issues that they raise are important for us to consider.
As a
practicing Buddhist, I do not feel that the authors represent an
antibuddhist propaganda but a serious questioning into what Tibetan
Buddhism may be offering to us. The Buddha himself in his final words
admonished people to question everything and to not believe something
merely because of authority, heresy, and tradition but to thoroughly
question everything and only hold on to what makes sense in your own reason
and experience. I feel a healthy Buddhism invites this kind of critical
questioning and such questioning is therefore honouring of the kind of
philosophical, ethical, and psychological integrity that keeps any religion
healthy and growing. Such inquiry, to me, is therefore highly respectful.
It shows in the enormous research that the authors did in order to create
this book. I found a lot in the book that helped clarify things that helped
my meditation go deeper and become truer to my actual experience.
William Bagley
From: www.amazon.de/gp/offer-listing/3491724074/ref=dp_olp_2/302-3897105-5973662
Carry on your good work!
Sincere thanks!, and carry
on your often lucid, outstanding, highly interesting and truly educative
work! Your website www.trimondi.de provides a wealth of information on
Tibetan Buddhism! Considering myself a friend of Bhutan and Tibet and their
peoples, and although I think that - just one example - the title of your
book "Hitler, Buddha, Krishna - an unholy alliance", in stark
contrast to the clarity and even brilliance of much of your writing, is unspeakably
stupid, as it implies that Buddha and Krishna were allies of Hitler, and in
spite of the fact that I disagree with you on many other points, I am
nonetheless agreeing with you on just as many and am convinced that the
issues you address absolutely must be discussed more widely and more
openly.
Intelligent, well-researched, unafraid criticism and open, courageous and
honest, truthful debate of the mysogynic, apocalyptic, messianic, theo-
respectively buddhocratic, fascistoid, romanticising, megalomaniac,
psychopathic delusions, either associated with or, worse even, to a greater
or lesser extent, intrinsic part of ALL!!! the world's religions, will
hopefully promote views which support life and happiness and all that which
is truly relevant and essential of their teachings and also of the
cherished and hard fought for values and results of the European
Enlightenment and
modern rationalism!
Let me mention here, however, for those readers who may not be aware
of this, and who, after a
superficial look, may take your writing as a general condemnation of
Buddhism, that the historical Buddha, to my humble knowledge, at no time
ever encouraged or demanded worship, rituals, sorcery or magic of any kind
whatsoever, nor allowed his followers or himself to have any possessions
other than what was required for their bare survival, nor performed any
miracles or demonstrated any signs of omnipotence, nor talked about or
named what is imperceptible and inconceivable other than by its
manifestations for us common humans, apart from the workings of karma and
reincarnation. (How difficult it is for the human mind to live without an
image of the Absolute, is shown by the introduction of omnipotent beings in
the form of the Primordial Buddhas and the "deification" of Emptiness
during the consecutive evolution of Buddhism, after the historical Buddha's
death.) Hence, to me, the teachings of the historical Buddha, of all I
know, and - considering that Jesus unfortunately appears to have spoken
mainly in metaphors, unfortunately taken literally by many devout
Christians, but most often not immediately understandable to the
uninitiated - to be those which are the most clear, comprehensive, rational
and practical. That the Buddha appeared to have been of a somewhat averse inclination
towards sex and women, was probably grounded in his conviction that women
are for most (heterosexual) men the strongest fetter of attachment, which I
personally believe to be quite so, although I don't consider it a problem,
or if it should really be one then it certainly is a beautiful one. But
disregard or hatred, or even abuse - which are all in stark contrast to the
Buddha's prudence (!) - of what, as men, we desire most, and hence
may feel, whether consciously or not, most dependant of!, of women,
certainly is an immense problem - it is a sacrilege against life itself.
I used to be convinced
since 1991, when I had the opportunity to first visit Cameroon, that Tibetan Buddhism with its
integrative approach would be much better for Africa
than Christianity or Islam. I'm not so sure anymore now, but I still tend
to think so.
However, to my humble knowledge and limited experience, Tibetans generally
certainly are not a people of overly morbid inclination, and women in their
various societies, by all comparable standards, could and can certainly
stand their ground next to the men. Let us consider also that Tibetans are
no more and no less materialistic than we all are, and that most of their
magical efforts, just as ours were when magical thinking was more prevalent
in our culture, are directed at materialistic results: health, wealth,
happiness!
Finally, I must say that I have a very, very, very high respect and regard
for H.H. the Dalai Lama (and also for other Tibetan monks), who, wrought
from his family as a little boy, caught up in the midst of so many, very
often conflicting human, social, traditional and cultural, religious,
economical, political and spiritual interests, expectations and demands,
has consistently maintained such an enlightening, radiating, magnificent,
wholesome, integrating, inspiring and tireless presence, and who has
undoubtedly and amazingly achieved so much for his people! Yet I believe
also that nobody is perfect, all other eventual claims, serious or not,
notwithstanding. He himself, if I am not mistaken, roughly quoted, said
once that the institution of the Dalai Lamas (or certain beliefs associated
with them) belongs into the museum of religious history. And: a strong
light naturally casts a strong shadow, and you are obviously doing your
best to make it visible. It is a natural phenomenon also that power draws
criticism, and fortunately so. Also, I find it fascinating that exponents
of a medieval culture can discuss on a par with modern scientists, but the
same would be the case, of course, if the historical Buddha or exponents of
the classical Greek or Roman period would still be alive, as in fact they
are, as their thoughts live on in our science.
Now, the historical Buddha died or chose to die a natural death, just as
most of us probably will (I have to keep convincing myself that a rainbow
body is not necessarily better than the biolomagical wonder we have all
been so graciously gifted with!), and Jesus has been or has chosen to be
crucified. (I am not mentioning Mohammed here as a role model or Messiah,
because he was just a prophet, and after reading several passages of the
Quran, I cannot take him entirely seriously, but from what I've read I
figure he would have made an acceptably good Shambala-warrior! And Moses
was a bit too strict for my taste, but we must consider that he carried a
huge responsibility in a continuing emergency situation - ending with the
genocide of Jericho
- and he was probably quite dizzy from walking 30 years in circles in a
really dry country. And regarding Krishna
you are the expert!) So, if someone today, whether due to their bad Karma
or due to lack of a better education, follower of whichever religion or
belief or ideology, still wants to continue to believe in omnipotent human
beings, who will choose to exercise their omnipotence as Messiahs and
worldly rulers of various creeds and denominations in this world, then let
that first of all be their own bloody problem! But because these poor
people certainly might and already do cause problems, not only to
themselves but unfortunately also to us privileged and more enlightened
others, for their lack of alternatives blowing themselves up with bombs in
our midst, stoning us to death when we commit adultery, killing their own
daughters and sisters when they have been raped, excommunicating us or burning us on
wooden pyres when we celebrate the wonder of life in other ways than
theirs, or threatening our integrity in more subtle ways, in foreign
language and with a smile publicly declaring their intent "as the
incarnation of universal democracy" to gruesomely butcher us all as
followers of false teachings! (if what you claim is true), or as monks
having sex with the daughters of our neighbours, enlightening them or not,
but calling them "mattresses" (not maitresses!) behind their
backs, then, because of all that, in spite of eventual discordant notes, I
am very happy and truly greatful for your relentlessly researched and
inquisitive writings and your brave and loud and clear voice! – brave because
it is brave to criticise someone, and a cause rightly so admired and
supported as the Dalai Lama and the freedom of Tibet. And I agree with you,
and with many Tibetans - and maybe even with the Dalai Lama - that freedom
here would have to imply also freedom from theocratic, respectively
"Buddhocratic" rule! When you are through with the Dalai Lama you
could then take on the Pope and the Ayatollahs and Muftis!
I'm quoting you (http://www.trimondi.de/SDLE/Part-2-16.htm): "We are
prepared to undeservedly (should it maybe read unreservedly?) claim that a
"rational" and "honest" discourse between the two
cultures (Western science and Tibetan Buddhism) does not nor ever has taken
place, since in such encounters the magic, the sexual magic practices, the
mythology (of the gods), the history, the cosmology, and the political
"theology" of Buddhist Tantrism remain completely omitted as
topics. But together they all constitute the reality of Tibetan culture,
far more than the epistemological theories of Yogachara or the Madhyamika
philosophy, or the constant professions of love of Mahayana Buddhism do.
That which awaits humanity if it were to adopt the paradigm of Vajrayana,
would be the gods and demons of the Tibetan pantheon and eschatology and
cosmogony laid out in the Kalachakra Tantra and the Shambhala myth." I
believe that this really is one of the core questions. I hope you are wrong
with your prediction but I am convinced that your reservations are utterly
necessary and absolutely justified!
As a closing remark I
should like to add that you should absolutely recommend to your readers to
start your book with the closing chapter and the postscript! www.trimondi.de/SDLE/Postscript.htm
Sincerely, with every good
wish!
Michael Altherr
Learn the shadows
of Buddhism
Growing up in Taiwan, I watched my
grandmother, a devoted Buddhist, host frequent meetings at her house for monks
to explain scriptures to her friends. She taught me it was good to be
a vegetarian, to be kind to all animals and insects because they were
living creatures, and compassion. My father worked as an intern
physician in a country far away from us – America. Being a good son in
the Chinese tradition, each month he'd send most of his paycheck to my
grandmother who told him she would save it for him so he could open up his
own medical practice one day. My mother got a small amount of
allowance from my grandmother, who was the matriarch of the family, and
much more trustworthy than a wife who might run away with another
man. When my father eventually returned to Taiwan upon completion of his
medical studies, my grandmother told him she had donated most of the money
to the monks. Each month she paid for the purchase of live crabs,
turtles and fish so the monks could throw them back into the river to build
karma for her. Those karmas were expensive to build. There were
actually fishermen who made extra effort to capture fish and turtles for
these ceremonies. So now there was no money left for him to open up a
practice. My parents were devastated. Meanwhile, as a child I had
watched many religions in Taiwan.
My impression was the Buddhist monks were always walking around with a
wooden bowl in hand saying, "Hwa yuen." (Build karma.) But
when disasters happened such as flood, the newspaper reports would mention
"Red Cross" and "Salvation Army", but never did a
Buddhist organization come forth. When I saw a leg-less man shrouded
in a blanket, he told me the Salvation Army sent it to him. Where
were the monks? I wondered. The saddest thing for me about Western
reverence toward the Dalai Lama and Tibetan Buddhism for me is how many
Westerners idealized Buddhism as perfection. In reality, Buddhism is no
different from other religions that preach love and peace, yet have
underlying corruption. Superstitions and psychological terrorization were
used often to get followers. One of the most vivid pictures my grandmother
had shown me was a Buddhist drawing of "hell" where fork-tongued
evil spirits would push people with bad karma into lava-filled pits.
Victor and Victoria Trimondi have gone through deep research to yield the
reality of Buddhism. I agree with all the other reader comments here
that the book is outstanding work. It explains the shadowy side of
Buddhism to the Western readers in language that the West can understand,
and serves as a great in-depth knowledge source for anyone that needs
condensed information in one book. For any Westerner who simply takes
the word "compassion" at face value, I highly recommend reading
"The Shadow of the Dalai Lama". Learn the shadows of Buddhism.
Alice Ewing
A paradox in religious discussion
The Shadow of the Dalai Lama is one of the
most moving, riveting, far-reaching, and revolutionary non-fiction books I
have read in recent years. This brilliant and comprehensive cultural
analysis describes with clear-sightedness long overdue topics like the
relation between ritual and politics, sexuality and spiritual/worldly
power, the relation between myth and history, between aggression and
religion, not just in Tibetan Buddhism, but in principle. Through their
penetrating and systematically differentiated research and their multilayered
but uncompromising critique this book poses numerous questions, the same
aspects of which also demand the examination of other cultures and
religions. The Shadow of the Dalai Lama ventures a paradox in
religious discussion – on the one hand it questions the Tibetan Buddhist
system at depth about its essential core, i.e., about its mysteries, rites,
meditation and enlightenment practices, the power relation between the
sexes in the spiritual and worldly world, between gods and believers, gurus
and pupils, as well as their harmonious or disharmonious, ethical and
unethical, humane and inhumane effects upon the history of Tibet and of
Lamaism. On the other hand in closing it hazards the heretical suggestion
of a wide-reaching , harmonizing reform on all these levels as a necessity
for a humane world culture of peace. (This is) a book which, despite its
cutting but justified criticism, shows a way out of the tantric labyrinth,
and with its documented collection of facts and its scientific approach has
already become a standard work, and which promises to become a
"long-seller". The Shadow of the Dalai Lama is an
original, significant, and visionary work of cultural and religious
studies, which challenges in a radically new way the intercultural and
inter-religious dialogue, which has lapsed into stagnation and
superficiality, and forces it to conduct the discussion about world peace,
respect for humanity, and equal rights more honestly than has been the case
until now. (This is) a book which, despite the shocking exposure of the
unknown shady side of Tibetan Buddhism, dares to combine with one another
tradition and modernity, old revelations with new visions, past and future.
To be brief: a crazy wisdom book, which has opened a completely new topic
for the next century, avoided up until now as it is much too uncomfortable
for many interest groups, and which can also no longer be concealed by its
most bitter opponents. Above all, a rousing and necessary explanation for
women fascinated by Tibetan Buddhism. We should keenly await further books,
hopefully, from this pair of authors.
A
reader from Vienna
Regrettable but necessary
The timing of the appearance of this book could
not have been better! Whoever, like me has been able to for years observe
the Tibet scene, will be able to come up with experiences of his or her own
for almost every aspect illuminated by the authors, the Trimondi couple...
With this book, the Trimondis cast a great deal of light on this
background, which is in evidence on all levels, such as politics, ritual,
and the history of Tibet,
and also in the community of exiles. In doing so the authors bring
astounding things to light, which nonetheless show in an astonishingly
logical connection to one another. ... I know many people who for similar
reasons to myself have already withdrawn from this milieu (the Tibet
supporter scene) and who regard the Trimondi’s book as a very important
contribution to the opening up of a comprehensive public discussion. In our
opinion, it should also sensitize people from outside the scene into
adopting a critical stance towards everything which is currently being
distributed about Tibet
and Tibetan Buddhism. It’s about
time!
The myth of peaceful Buddhism is
dismantled
This book, which is being so controversially
discussed, is a carefully researched and soberly presented work of
religious study, whose core statement, "Tibetan Buddhism consists in
the sacrifice of the feminine principle ... to obtain universal
androcentric power" is bolstered by the authors with an abundance of
information, so that after reading this book nothing of the peaceable and
harmonic image of Buddhism remains. That the current Dalai Lama and co.
also perform the unbelievably misogynist Kalachakra ritual makes this book
all the more explosive. The knowledge gained goes along with the loss of
illusions about Buddhism and its leading figure. Form your own opinion, and
give this book a chance; all I can do is to recommend this.
Ruth
Heinemann, Bonn
"Political theology" of
Tibetan Buddhism
Like a hammer this over 800-page strong work
smashes the construct, known and nurtured in the West, of a
"kitschified" image of Tibetan Buddhism and the living Fourteenth
Dalai Lama. ...The work tries to draw a long bow between the empirical
facts from the history of Tibet,
the life of the present-day Tibetans in exile including the 14th Dalai
Lama, and the theoretical foundations of (in particular Tantric) Buddhism.
... Thus, the great merit of this book consists in the powerful analysis of
a reactionary view of the world which can no longer offer useful answers to
the questions of our modern world.
A long overdue critique
This soundly argued work calls out for an already
long due discussion. Dalai Lama sympathizers of all shades may try to
conceal its existence, or to dress it down or depict it as dubious – but it
will perform its task, a task of explanation and uncompromising analysis. A
unique work! The authors have shown courage, and we can only be thankful to
them for it.
Prof.
Hans Groetzer
Comprehensive eye-opener on the topic
of Tibetan Buddhism
The work in hand is the most comprehensive book I
know of on the topic of Tibetan Buddhism/Dalai Lama. Extremely thoroughly
researched and, despite the many foreign words the topic involves, written
in an easy-to-read manner; the authors acquaint the reader with a topic
whose complete contents may for the most part be unknown here, even among
followers of the Dalai Lama. It is a book very well worth reading, and rich
in resources, for all those who want to get an accurate picture of Tibetan
Buddhism which is currently so popular. In all, a successful,
well-structured, extensive collection of facts with great potential to
become a seminal work on Tibetan Buddhism.
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