Dalai Lama and Magic in Politics

Since time immemorial ritual magic and politics have been one in Tibet. A large proportion of these magic practices are devoted to the annihilation of enemies, and especially to the neutralizing of political opponents. The help of demons was necessary for such ends. And they could be found everywhere — the Land of Snows all but overflowed with terror gods, fateful spirits, vampires, ghouls, vengeful goddesses, devils, messengers of death and similar entities, who, in the words of Matthias Hermanns, “completely overgrow the mild and goodly elements [of Buddhism] and hardly let them reveal their advantages” (Hermanns, 1965, p. 401).

For this reason, invocations of demons were not at all rare occurrences nor were they restricted to the spheres of personal and family life. They were in general among the most preferred functions of the lamas. Hence, “demonology” was a high science taught at the monastic universities, and ritual dealings with malevolent spirits were — as we shall see in a moment — an important function of the lamaist state.

Awaken to this evil, 3, 2, 1

For the demons to appear they have to be offered the appropriate objects of their lust as a sacrifice, each class of devil having its own particular taste. René von Nebesky-Wojkowitz describes a number of culinary specialties from the Lamaist “demon recipe books”: cakes made of dark flour and blood; five different sorts of meat, including human flesh; the skull of the child of an incestuous relationship filled with blood and mustard seeds; the skin of a boy; bowls of blood and brain; a lamp filled with human fat with a wick made of human hair; and a dough like mixture of gall, brain, blood and human entrails (Nebesky-Wojkowitz, 1955, p. 261).

Once the gods had accepted the sacrifice they stood at the ritual master’s disposal. The four-armed protective deity, Mahakala, was considered a particularly active assistant when it came to the destruction of enemies. In national matters his bloodthirsty emanation, the six-handed Kschetrapala, was called upon. The magician in charge wrote the war god’s mantra on a piece of paper in gold ink or blood from the blade of a sword together with the wishes he hoped to have granted, and began the invocation.

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Rama Lama Ding Dong Magic Hat

Likewise in the middle of last century, the Yellow Hats from the Samye monastery were commissioned by the Tibetan government with the task of capturing the army of the red tsan demons in four huge “cross-hairs” in order to then send them off against the enemies of the Land of Snows. This magic instrument, a right-angled net of many-colored threads, stood upon a multistage base, each of which was filled with such tantric substances as soil form charnel fields, human skulls, murder weapons, the tips of the noses, hearts, and lips of men who died an unnatural death, poisonous plants, and similar things. The repulsive mixture was supposed to attract the tsan like a moth to a candle, so that they would become inescapably caught in the spells said over the spirit trap (Nebesky-Wojkowitz, 1955, p. 258). Following the seven-day deep meditation of a high lama it was ready and the demons could be given the command to set out against the enemy.

Such a ritual is also said to have summoned up a terrible earthquake and great panic in Nepal in earlier times, when Tibet was at war with the Nepalese. Experience had shown, however, that it sometimes takes a long time before the effects of such harmful rites are felt. It took two decades after the successful occupation of Tibet by the English (in 1904) before there was an earthquake in the Indian province of Bihar in which a number of British soldiers lost their lives. The Tibetans also traced this natural disaster back to magical activities which they had conducted prior to the invasion.

Big Todo about Dalai Lama's Voodoo

The practice widely known from the Haitian voodoo religion of making a likeness of an enemy or a doll and torturing or destroying this in their place is also widespread in Tibetan Buddhism. Usually, some substance belonging to the opponent, be it a hair or a swatch from their clothing, has to be incorporated into the substitute. It is, however, sufficient to note their name on a piece of paper. Even so, sometimes hard-to-find ingredients are necessary for an effective destructive ritual, as shown by the following Buddhist ritual: “Draw a red magic diagram in the form of a half-moon, then write the name and lineage of the victim on a piece of cotton which has been used to cover the corpse of a plague victim. As ink, use the blood of a dark-skinned Brahmin girl. Call upon the protective deities and hold the piece of material in black smoke. Then lay it in the magic diagram. Swinging a magic dagger made from the bones of a plague victim, recite the appropriate incantation a hundred thousand times. Then place the piece of material there where the victim makes his nightly camp” (Nebesky-Wojkowitz, 1955, p.260). This induces the death of the person. [2]

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Magical Wonder Weapons of D. Lama

A further magic appliance, which was, albeit without success, still put to use under the Fourteenth Dalai Lama, was to be found in a Yellow Hat monastery near Lhasa (Kardo Gompa). It was referred to as the “mill of the death demons” and consisted of two small round stones resting upon each other, the upper one of which could be rotated. René von Nebesky-Wojkowitz reports how the lamas started up this killing machine in 1950 at the beginning of the conflict with China: “The 'Mill of the Death Demons' was employed by the Tibetan government to kill the leaders of the opposing party. A priest who was especially experienced in the arts of black magic was appointed by the authorities to operate the instrument. In meditations extending over weeks he had to try to transfer the life energy (la) of the people he was supposed to kill into a number of mustard seeds. If he noticed from curtains indications that he had succeeded, then he laid the seeds between the stones and crushed them. …. The exterminating force which emanated from this magic appliance is supposed to even have had its effect upon the magician who operated it. Some of them, it is said, died after turning the 'Mill of the Death Demons'" (Nebesky-Wojkowitz, 1955, pp. 257-258).

The “Great Fifth” as magician and the Fourteenth Dalai Lama

The Fifth Dalai Lama was a enthusiast and a master of magic ritual politics. A distinction was drawn in the ceremonies he conducted between continuous, annually repeated state events, and special, mostly enemy-combating events. His “rituals [were] concerned with power; spiritual and political”, writes Samten Karmay, “… we stand in the arena of the dawn of modern Tibetan history” (Karmay, 1988, p. 26).

The god-king was firmly convinced that he owed his political victories primarily to “the profound potency of the tantric rites” and only secondarily to the intervention of the Mongolians (Ahmad, 1970, p. 134). According to a Kagyupa document, the Mongolian occupation of the Land of Snows was the work of nine terror gods who were freed by the Gelugpas under the condition that they fetch the Mongolian hordes into Tibet to protect their order. “But in the process they brought much suffering on our land”, we read at the close of the document (Bell, 1994, p. 98).

The visions and practices of the magic obsessed Fifth Dalai Lama are -as we have already mentioned — recorded in two volumes he wrote: firstly the Sealed and Secret Biography and then the Golden Manuscript. This abundantly illustrated book of rituals, which resembles the notorious grimoires (books of magic) of the European Middle Ages, was, in the master’s own words, written “for all those who wish to do drawings and paintings of the heavens and the deities” (Karmay, 1988, p. 19). [3]

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Dirty Dalai Lama & Buddhist Jihad

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Under the leadership of their lamas, the Tibetans in exile have thus succeeded in presenting themselves to the world public as a spiritual people of peace threatened by genocide, who in a period rocked by conflicts wish to spread their pacifist message. “A confession with which one cannot go wrong”, wrote the German news magazine, Spiegel, in reference to Tibetan Buddhism, “Two-and-a-half thousand years of peaceableness in place of the inquisition, monks who always seemed cheerful rather than officious and impertinent religious leaders, hope for nirvana rather than the threat of jihad — Buddhism harms no-one and has become trendy” (Spiegel, 16/1998, p. 109). And the German Buddhist and actor Sigmar Solbach explained to his television audience that “a war has never been fought in the name of Buddhism” (Spiegel, 16/1998, p. 109). Regrettably, the opposite is the case — countless wars have been fought in the name of Buddhism just as they have in the name of Christianity. The Shambhala myth has rightly — as we shall demonstrate on the basis of historical events — been described as the “Buddhist jihad” (holy war).

When we examine the iconography of Tantric Buddhism it literally swarms with aggressive warriors, demons, vampires, monsters, sword bearers, flame magicians, and avenging gods, who have at their disposal an overflowing arsenal of weapons: spears, spikes, darts, shields, clubs, hooks, slings, knives, daggers, and all manner of killing machines. This downright grotesque collection of repellent figures reflects on the one hand the social struggles which Indian Buddhism had to endure in the dispute with Hinduism and later with Islam. On the other it is a dogmatic part of the tantric project, which makes wrath, aggression, murder, and the annihilation of enemies the starting point of its system of rituals. A total of three types of warlike deities are distinguished in Vajrayana Buddhism:

The horror aspect of a peaceful Buddha, the so-called heruka.

The “flesh-eating” dakini who challenges the adept on his initiatory path.

Warlike foreign gods who have been incorporated in the tantric system as “protectors of the faith” (dharmapala).

In all three cases the “wrathful gods” direct their potential for aggression outwards, against the “enemies of the faith”, and without exaggerating one can say that the heruka aspect of a Buddha plays just as great a role in the cultural life of Tibetan Buddhism as the peaceful aspect of a compassionate Bodhisattva.

Anybody who wishes to gain further insight into the ancient warrior mentality of the Tibetans cannot avoid studying the pre-Buddhist Gesar epic. Old shamanic beliefs and “heathen” uses of magic play just as great a role in the adventures of this national hero as the language of weapons. The adventures of Gesar von Ling have been compared with the Germanic Nibelungen epic, and not without reason: daredevilry, braggadocio, intrepid courage, thirst for revenge, sporting contests, tumultuous slaughter, military strategy, tricks, deception, betrayal can be found in both, just like joy and suffering in love, courtly love, feminine devotion, rape, mighty amazons, sorceresses, marital infidelity, jealousy, revenge of the Furies. On the basis of the similarities spanning whole scenes it may not even be ruled out that the poets composing both epics drew upon the same sources. One difference lies perhaps in that in Gesar’s milieu it is even more barbarically eaten and drunk than among the Germanic warriors.

Even if the name of the hero may be historically derived from a Tibetification of the Latin Caesar ("emperor”), his mythic origin is of a divine nature. The old soldier was dispatched from heaven to fulfill a mission. His divine parents sent him to earth so that he could free the country of Ling (Tibet) from an evil demon which, after many superhuman deeds, he also succeeded in doing. We do not intend to report here on the fantastic adventures of the hero. What interests us is Gesar’s thoroughly aggressive mentality. The numerous episodes that tell of the proud self-awareness and physical strength of the women are especially striking, so that the epic can definitely not have been penned by a lama. In some versions (several widely differing ones are known) there are also quite heretical comments about the Buddhist clergy and a biting sarcasm which spares no aspect of monastic life. What remains beyond any criticism is, however, is an unbounded glorification of war. This made Gesar a model for all the military forces of central Asia.

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As a sample of the bragging cruelty which dominates the whole epic, we quote a passage translated by Charles Bell — the song of a knight from Gesar’s retinue:

"We do not need swords; our right hands are enough.

We split the body in the middle,

and cut the side into pieces.

Other men use clubs made of wood;

We require no wood;

our thumbs and forefingers are enough.

We can destroy by rubbing thrice with our fingers…..

The blood of the liver [of our enemies] will escape from the mouth.

Though we do not injure the skin,

We will take out all the entrails through the mouth.

The man will still be alive,

Though his heart will come to his mouth….

This body [of our enemy] with eyes and head

Will be made into a hat

for the king of the white tent tribe.

I offer the heart to the war god

of the white people of Ling

(Bell, 1994, pp. 13-14)

==Dalai Lama & Sweet Sarin-ade=

On March 20, 1995 there was a poison gas attack in Tokyo’s underground system that killed a number of people and injured around 5,500 further victims and shook the world public. It was a sect leader, Shoko Asahara, who gave the command. Asahara was born in 1955 as the son of a large Japanese family. As he could barely see, he had to attend a school for the blind. After finishing school he tried without success to gain admittance to Tokyo University. In the following years he became involved in Asian medicine and started to practice various yoga exercises. He married in 1978. This marriage produced six children. The first spiritual group, which he founded in 1984,was known as AUM Shinsen-no-kai, that is, “AUM — Group of the mountain ascetics”.

But Asahara was not a complete nobody for the god-king. According to the German magazine, Stern, they had met five times since 1987 (Stern 36/95, p. 126). Amazingly, weeks after the first poison gas attack, His Holiness still called the guru a “friend, although not necessarily a perfect one” (Stern 36/95, p. 126). Then a document from 1989 came to light in which the Kundun thanked the AUM sect for donations and confirmed that they “encouraged public awareness through religious and social activities” (Focus 38/95, p. 114). On January 21, 1989 Asahara had sent the sum of $100,000 to Dharamsala for the assistance of Tibetan refugees. As a kind of service in return he received an official note from the Council for religious and cultural affairs of His Holiness the Dalai Lama in which one can read: “To the best of our knowledge, AUM attempts to promote public well-being through various religious and social activities, for example through instruction in Buddhist doctrines and yoga” (Focus 38/95, p. 116–117).

As evidence for this suspicion Asahara appeals to synchronicities and miraculous signs. Like the Panchen Lama, his son was also deaf in one ear. Yet the vision which appeared to the child’s mother was even more unambiguous: “A boy flying in spurts over a snowy mountain range with his legs crossed in a full Lotus posture. A low male voice said: 'Panchen Lama'. The voice continued, 'Tibetan Buddhism is finished. I have come to rebuild it …'" (Shimatsu, I).

Asahara also met with other high Tibetan tantra masters — Khamtrul Rinpoche, for example, an important Nyingmapa teacher, and Kalu Rinpoche, the Kalachakra specialist of the Kagyupas whose multifarious activities we have already considered. There is supposed to have been a meeting between the Tibetan scholar, Khamtrul (who the Kundun had prophesied to be the future Rudra Chakrin), the Dalai Lama, and a member of the AUM sect (Hisako Ishii) at which the publication of esoteric teachings of Padmasambhava in Japanese was discussed. According to statements by Asahara, Khamtrul Rinpoche confirmed his “perfect, absolute, divine wisdom” (quoted by Repp, 1997, p. 18). On May 24, 1989, the Tibetan is supposed to have issued the Japanese guru with the following letter of recommendation:

“Teacher Asahara is my old friend, and I consider it an honor to be able to say the following in favor of him and of his religious activities:

I am filled with boundless admiration for Teacher Asahara’s innate Buddhist traits, like enthusiasm for his work, goodliness, generosity, and selflessness.

He is an experienced and qualified meditation; tantra; and yoga instructor.

On the condition that he receives fitting recognition, Teacher Asahara can become a truly well-known teacher of Buddhism, who is capable of re-establishing the true doctrine of the Dharma in Japan.

I also know that AUM Shinrikyo, Teacher Asahara’s religious organization, is a religious association that distinguishes itself through discipline and good organization and wide-ranging activities in order to suitably further social well-being.

Teacher Asahara’s sympathy and assistance in regard to the people and culture of Tibet is an example of generosity and concern for the poor.

It is painful for me to see that AUM, with no regard for its good intentions and activities, has up until now not found the recognition and support it is due from the Japanese government.

I emphatically recommend that AUM be accorded the justly deserved status of a tax-free organization, and that it likewise receive all necessary governmental and social privileges. Many thanks, Khamtul Giamjang Dontup Rinpoche.” (AUM Shinrikyo, HPI 013)