Samdhong Rinpoche Blames Abbots for Signature Campaign!

Prime Minister SamdhongThe latest news from the Wisdom Buddha Dorje Shugden Blog. It seems that the Abbots of Sera Je, Sera Mey, Gaden Jangtse, Gaden Shartse, Drepung Gomang and Drepung Loseling were recently summoned to Dharamsala by the Prime Minister of the Tibetan Government in Exile, Samdhong Rinpoche.

Unbelievably, Samdhong Rinpoche scolded the Abbots for pushing the signature campaign on all monks to renounce Dorje Shugden in the three great seats of Sera, Ganden and Drepung Monasteries.

He said that their “insistence on the signature campaigns has made personal difficulties for the Dalai Lama.”

Could this be Samdhong Rinpoche and the Dalai Lama’s attempt to wriggle out of being implicated in the September Indian Supreme Court case, where they are on trial for Deity discrimination? Could it be because the international public are increasingly wary and suspicious of the Dalai Lama undermining others’ religious freedoms? By blaming the Abbots, they might let themselves off the hook?

In the short term they may look better in the Indian supreme court and in the court of international opinion, but in the long term this new strategy will likely backfire as it presents irreconcilable contradictions.

Why? Because there are many recorded public tapes of the Dalai Lama available on the mainstream press and the Internet at large where he is very clearly encouraging the Abbots of these three Monasteries to expel and remove all monks who refuse to sign the declaration that they will no longer associate spiritually or materially with Dorje Shugden practitioners.

See videos here.

This indeed is why Shar Ganden and Serpom Norling Monasteries are arising — communities of monks expelled under the Dalai Lama’s orders who are continuing with their practice of Dorje Shugden.

At least we can be thankful that the Abbots are now being scolded instead of praised for their enactment of the oppressive and unlawful signature campaign mandated by the Dalai Lama, ironic (and hypocritical) as this reprimand may be.

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21 responses to “Samdhong Rinpoche Blames Abbots for Signature Campaign!

  • Thomas Canada / Cedar City,Utah

    If a Tornado could run the British out of Washington in September 11th,1814, and torrential rains and thuderstorms extinuished the fires they had set while they were burning down Washington DC. Then anything can happen anywhere, anytime.

  • Thomas Canada / Cedar City,Utah

    If a Tornado could run the British out of Washington in September 11th,1814, and torrential rains and thunderstorms extinuished the fires they had set while they were burning down Washington DC. Then anything can happen anywhere, anytime.

  • Thomas Canada / Cedar City,Utah

    THE PROPHECY OF THE KING OF THE WORLD IN 1890

    “When the King of the World appeared before the Lamas, favored of God,
    in this monastery thirty years ago he made a prophecy for the coming
    half century. It was as follows:

    “‘More and more the people will forget their souls and care about their
    bodies. The greatest sin and corruption will reign on the earth. People
    will become as ferocious animals, thirsting for the blood and death
    of their brothers. The ‘Crescent’ will grow dim and its followers will
    descend into beggary and ceaseless war. Its conquerors will be stricken
    by the sun but will not progress upward and twice they will be visited
    with the heaviest misfortune, which will end in insult before the eye of
    the other peoples. The crowns of kings, great and small, will fall . . .
    one, two, three, four, five, six, seven, eight. . . . There will be
    a terrible battle among all the peoples. The seas will become red . . .
    the earth and the bottom of the seas will be strewn with bones . . .
    kingdoms will be scattered . . . whole peoples will die . . . hunger,
    disease, crimes unknown to the law, never before seen in the world. The
    enemies of God and of the Divine Spirit in man will come. Those who take
    the hand of another shall also perish. The forgotten and pursued shall
    rise and hold the attention of the whole world. There will be fogs
    and storms. Bare mountains shall suddenly be covered with forests.
    Earthquakes will come. . . . Millions will change the fetters of slavery
    and humiliation for hunger, disease and death. The ancient roads will
    be covered with crowds wandering from one place to another. The greatest
    and most beautiful cities shall perish in fire . . . one, two, three.
    . . . Father shall rise against son, brother against brother and mother
    against daughter. . . . Vice, crime and the destruction of body and soul
    shall follow. . . . Families shall be scattered. . . . Truth and love
    shall disappear. . . . From ten thousand men one shall remain; he shall
    be nude and mad and without force and the knowledge to build him a house
    and find his food. . . . He will howl as the raging wolf, devour dead
    bodies, bite his own flesh and challenge God to fight. . . . All the
    earth will be emptied. God will turn away from it and over it there will
    be only night and death. Then I shall send a people, now unknown, which
    shall tear out the weeds of madness and vice with a strong hand and will
    lead those who still remain faithful to the spirit of man in the fight
    against Evil. They will found a new life on the earth purified by the
    death of nations. In the fiftieth year only three great kingdoms will
    appear, which will exist happily seventy-one years. Afterwards there
    will be eighteen years of war and destruction. Then the peoples of
    Agharti will come up from their subterranean caverns to the surface of
    the earth.’

  • Thomas Canada / Cedar City,Utah

    ” You Europeans will not recognize that we dark-minded nomads possess the powers of mysterious science.”
    Underlies the reason the Dalia Lama giggles at Westeners and Westeners are so naive and guillible as to what they are perceiving within this Charlatan, known as the Dalia Lama.

    THE MYSTERIOUS LAMA AVENGER

    We rested soundly in the yurta after the two days of travel which had
    brought us one hundred seventy miles through the snow and sharp cold.
    Round the evening meal of juicy mutton we were talking freely and
    carelessly when suddenly we heard a low, hoarse voice:

    “Sayn–Good evening!”

    We turned around from the brazier to the door and saw a medium height,
    very heavy set Mongol in deerskin overcoat and cap with side flaps and
    the long, wide tying strings of the same material. Under his girdle
    lay the same large knife in the green sheath which we had seen on the
    departing horseman.

    “Amoursayn,” we answered.

    He quickly untied his girdle and laid aside his overcoat. He stood
    before us in a wonderful gown of silk, yellow as beaten gold and girt
    with a brilliant blue sash. His cleanly shaven face, short hair, red
    coral rosary on the left hand and his yellow garment proved clearly that
    before us stood some high Lama Priest,–with a big Colt under his blue
    sash!

    I turned to my host and Tzeren and read in their faces fear and
    veneration. The stranger came over to the brazier and sat down.

    “Let’s speak Russian,” he said and took a bit of meat.

    The conversation began. The stranger began to find fault with the
    Government of the Living Buddha in Urga.

    “There they liberate Mongolia, capture Urga, defeat the Chinese army and
    here in the west they give us no news of it. We are without action here
    while the Chinese kill our people and steal from them. I think that
    Bogdo Khan might send us envoys. How is it the Chinese can send their
    envoys from Urga and Kiakhta to Kobdo, asking for assistance, and the
    Mongol Government cannot do it? Why?”

    “Will the Chinese send help to Urga?” I asked.

    Our guest laughed hoarsely and said: “I caught all the envoys, took away
    their letters and then sent them back . . . into the ground.”

    He laughed again and glanced around peculiarly with his blazing eyes.
    Only then did I notice that his cheekbones and eyes had lines strange to
    the Mongols of Central Asia. He looked more like a Tartar or a Kirghiz.
    We were silent and smoked our pipes.

    “How soon will the detachment of Chahars leave Uliassutai?” he asked.

    We answered that we had not heard about them. Our guest explained
    that from Inner Mongolia the Chinese authorities had sent out a strong
    detachment, mobilized from among the most warlike tribe of Chahars,
    which wander about the region just outside the Great Wall. Its chief was
    a notorious hunghutze leader promoted by the Chinese Government to the
    rank of captain on promising that he would bring under subjugation to
    the Chinese authorities all the tribes of the districts of Kobdo and
    Urianhai. When he learned whither we were going and for what purpose,
    he said he could give us the most accurate news and relieve us from the
    necessity of going farther.

    “Besides that, it is very dangerous,” he said, “because Kobdo will be
    massacred and burned. I know this positively.”

    When he heard of our unsuccessful attempt to pass through Tibet, he
    became attentive and very sympathetic in his bearing toward us and, with
    evident feeling of regret, expressed himself strongly:

    “Only I could have helped you in this enterprise, but not the Narabanchi
    Hutuktu. With my laissez-passer you could have gone anywhere in Tibet. I
    am Tushegoun Lama.”

    Tushegoun Lama! How many extraordinary tales I had heard about him.
    He is a Russian Kalmuck, who because of his propaganda work for the
    independence of the Kalmuck people made the acquaintance of many Russian
    prisons under the Czar and, for the same cause, added to his list under
    the Bolsheviki. He escaped to Mongolia and at once attained to great
    influence among the Mongols. It was no wonder, for he was a close friend
    and pupil of the Dalai Lama in Potala (Lhasa), was the most learned
    among the Lamites, a famous thaumaturgist and doctor. He occupied an
    almost independent position in his relationship with the Living Buddha
    and achieved to the leadership of all the old wandering tribes of
    Western Mongolia and Zungaria, even extending his political domination
    over the Mongolian tribes of Turkestan. His influence was irresistible,
    based as it was on his great control of mysterious science, as he
    expressed it; but I was also told that it has its foundation largely
    in the panicky fear which he could produce in the Mongols. Everyone who
    disobeyed his orders perished. Such an one never knew the day or the
    hour when, in his yurta or beside his galloping horse on the plains, the
    strange and powerful friend of the Dalai Lama would appear. The stroke
    of a knife, a bullet or strong fingers strangling the neck like a vise
    accomplished the justice of the plans of this miracle worker.

    Without the walls of the yurta the wind whistled and roared and drove
    the frozen snow sharply against the stretched felt. Through the roar of
    the wind came the sound of many voices in mingled shouting, wailing
    and laughter. I felt that in such surroundings it were not difficult to
    dumbfound a wandering nomad with miracles, because Nature herself had
    prepared the setting for it. This thought had scarcely time to flash
    through my mind before Tushegoun Lama suddenly raised his head, looked
    sharply at me and said:

    “There is very much unknown in Nature and the skill of using the unknown
    produces the miracle; but the power is given to few. I want to prove it
    to you and you may tell me afterwards whether you have seen it before or
    not.”

    He stood up, pushed back the sleeves of his yellow garment, seized his
    knife and strode across to the shepherd.

    “Michik, stand up!” he ordered.

    When the shepherd had risen, the Lama quickly unbuttoned his coat
    and bared the man’s chest. I could not yet understand what was his
    intention, when suddenly the Tushegoun with all his force struck his
    knife into the chest of the shepherd. The Mongol fell all covered with
    blood, a splash of which I noticed on the yellow silk of the Lama’s
    coat.

    “What have you done?” I exclaimed.

    “Sh! Be still,” he whispered turning to me his now quite blanched face.

    With a few strokes of the knife he opened the chest of the Mongol and
    I saw the man’s lungs softly breathing and the distinct palpitations of
    the heart. The Lama touched these organs with his fingers but no more
    blood appeared to flow and the face of the shepherd was quite calm.
    He was lying with his eyes closed and appeared to be in deep and quiet
    sleep. As the Lama began to open his abdomen, I shut my eyes in fear and
    horror; and, when I opened them a little while later, I was still more
    dumbfounded at seeing the shepherd with his coat still open and his
    breast normal, quietly sleeping on his side and Tushegoun Lama sitting
    peacefully by the brazier, smoking his pipe and looking into the fire in
    deep thought.

    “It is wonderful!” I confessed. “I have never seen anything like it!”

    “About what are you speaking?” asked the Kalmuck.

    “About your demonstration or ‘miracle,’ as you call it,” I answered.

    “I never said anything like that,” refuted the Kalmuck, with coldness in
    his voice.

    “Did you see it?” I asked of my companion.

    “What?” he queried in a dozing voice.

    I realized that I had become the victim of the hypnotic power of
    Tushegoun Lama; but I preferred this to seeing an innocent Mongolian
    die, for I had not believed that Tushegoun Lama, after slashing open the
    bodies of his victims, could repair them again so readily.

    The following day we took leave of our hosts. We decided to return,
    inasmuch as our mission was accomplished; and Tushegoun Lama explained
    to us that he would “move through space.” He wandered over all Mongolia,
    lived both in the single, simple yurta of the shepherd and hunter and in
    the splendid tents of the princes and tribal chiefs, surrounded by deep
    veneration and panic-fear, enticing and cementing to him rich and poor
    alike with his miracles and prophecies. When bidding us adieu, the
    Kalmuck sorcerer slyly smiled and said:

    “Do not give any information about me to the Chinese authorities.”

    Afterwards he added: “What happened to you yesterday evening was
    a futile demonstration. You Europeans will not recognize that we
    dark-minded nomads possess the powers of mysterious science. If you
    could only see the miracles and power of the Most Holy Tashi Lama, when
    at his command the lamps and candles before the ancient statue of Buddha
    light themselves and when the ikons of the gods begin to speak and
    prophesy! But there exists a more powerful and more holy man. . .”

    “Is it the King of the World in Agharti?” I interrupted.

    He stared and glanced at me in amazement.

    “Have you heard about him?” he asked, as his brows knit in thought.

    After a few seconds he raised his narrow eyes and said: “Only one man
    knows his holy name; only one man now living was ever in Agharti. That
    is I. This is the reason why the Most Holy Dalai Lama has honored me and
    why the Living Buddha in Urga fears me. But in vain, for I shall never
    sit on the Holy Throne of the highest priest in Lhasa nor reach that
    which has come down from Jenghiz Khan to the Head of our yellow Faith. I
    am no monk. I am a warrior and avenger.”

    He jumped smartly into the saddle, whipped his horse and whirled away,
    flinging out as he left the common Mongolian phrase of adieu: “Sayn!
    Sayn-bayna!”

    On the way back Tzeren related to us the hundreds of legends surrounding
    Tushegoun Lama. One tale especially remained in my mind. It was in 1911
    or 1912 when the Mongols by armed force tried to attain their liberty in
    a struggle with the Chinese. The general Chinese headquarters in Western
    Mongolia was Kobdo, where they had about ten thousand soldiers under the
    command of their best officers. The command to capture Kobdo was sent
    to Hun Baldon, a simple shepherd who had distinguished himself in fights
    with the Chinese and received from the Living Buddha the title of Prince
    of Hun. Ferocious, absolutely without fear and possessing gigantic
    strength, Baldon had several times led to the attack his poorly armed
    Mongols but each time had been forced to retreat after losing many of
    his men under the machine-gun fire. Unexpectedly Tushegoun Lama arrived.
    He collected all the soldiers and then said to them:

    “You must not fear death and must not retreat. You are fighting and
    dying for Mongolia, for which the gods have appointed a great destiny.
    See what the fate of Mongolia will be!”

    He made a great sweeping gesture with his hand and all the soldiers saw
    the country round about set with rich yurtas and pastures covered
    with great herds of horses and cattle. On the plains appeared numerous
    horsemen on richly saddled steeds. The women were gowned in the finest
    of silk with massive silver rings in their ears and precious ornaments
    in their elaborate head dresses. Chinese merchants led an endless
    caravan of merchandise up to distinguished looking Mongol Saits,
    surrounded by the gaily dressed tzirik or soldiers and proudly
    negotiating with the merchants for their wares.

    Shortly the vision disappeared and Tushegoun began to speak.

    “Do not fear death! It is a release from our labor on earth and the path
    to the state of constant blessings. Look to the East! Do you see your
    brothers and friends who have fallen in battle?”

    “We see, we see!” the Mongol warriors exclaimed in astonishment, as they
    all looked upon a great group of dwellings which might have been yurtas
    or the arches of temples flushed with a warm and kindly light. Red and
    yellow silk were interwoven in bright bands that covered the walls and
    floor, everywhere the gilding on pillars and walls gleamed brightly;
    on the great red altar burned the thin sacrificial candles in gold
    candelabra, beside the massive silver vessels filled with milk and nuts;
    on soft pillows about the floor sat the Mongols who had fallen in the
    previous attack on Kobdo. Before them stood low, lacquered tables laden
    with many dishes of steaming, succulent flesh of the lamb and the kid,
    with high jugs of wine and tea, with plates of borsuk, a kind of sweet,
    rich cakes, with aromatic zatouran covered with sheep’s fat, with bricks
    of dried cheese, with dates, raisins and nuts. These fallen soldiers
    smoked golden pipes and chatted gaily.

    This vision in turn also disappeared and before the gazing Mongols stood
    only the mysterious Kalmuck with his hand upraised.

    “To battle and return not without victory! I am with you in the fight.”

    The attack began. The Mongols fought furiously, perished by the hundreds
    but not before they had rushed into the heart of Kobdo. Then was
    re-enacted the long forgotten picture of Tartar hordes destroying
    European towns. Hun Baldon ordered carried over him a triangle of lances
    with brilliant red streamers, a sign that he gave up the town to the
    soldiers for three days. Murder and pillage began. All the Chinese met
    their death there. The town was burned and the walls of the fortress
    destroyed. Afterwards Hun Baldon came to Uliassutai and also destroyed
    the Chinese fortress there. The ruins of it still stand with the broken
    embattlements and towers, the useless gates and the remnants of the
    burned official quarters and soldiers’ barracks.

  • Jackson

    “Samdhong Rinpoche scolded the Abbots for pushing the signature campaign on all monks to renounce Dorje Shugden”
    He was trying to help his master to get off the hook of discriminating against Dorje Shugden Deity and Dorje Shugden practitioners.
    But luckily the world have videos to prove the Great 14th started religious discrimination, no way he should be off the hook.
    Dorje Shugden practitioners should work as a group to bring the Great 14th to justice, that is our right and to protect our practice.

  • Thomas Canada / Cedar City,Utah

    “THE PROPHECY OF THE KING OF THE WORLD IN 1890” excerpted above depicts the underlying cultural distinctions that are down played by the Dalia Lama. It all made sense with the stories that Thupten Norbu and Dr.Colin Turnbull related to me along the way.
    It reminds me that the Tibetans are barely a step beyond this type of Warrioring Tribalism mentalism that is the basis for how these TGIE Lamas perceive the world, at least their world in the East. I find it relevant to figure out how these darker manifestations think and what strikes at the heart of their fears. It is their fears that I wish to destroy. Their Maras for lack of a better word.
    It is a Great Trail that we find ourselves traveling on in a Quest to banish darkness within the Mahayanna Tradition as we traverse the abyss of annilation we find that Wisdom lies within the trails of the Founders of The Bill Of Rights. Our Moral High Ground and the basis for the Protection of the Dharma from those who would undermine the foundations and tenents by destroying the essence by manipulating and misrepresenting the Kanjur and Tanjur by false pretenses of spiritual authority over Buddhism, he does not any authority, other than his misrepresentation and lies through the Gere_Thurman Production Company and no more than a dog has over a soup bone, until his Master gives it to him.

    Utilizing the mental sciences to manipulate world leaders and those of considerable influence and wealth is the unpinning of his entire sham.
    All we have to combat this assault is to counter the Dalia Lama in as many Courtrooms around the world as possible for his documented assault to Hate_ Monger against the Dorje Shugden Practioners is a clear evidence to file writs for interferring with others Religious Freedoms and hence has caused untold suffering anongst the sentient beings. All of us.
    You would think they know by now that the WSS is going to clean their clocks by Our Uniting in a cohhesive fashion to further expose these Charlatans for what they are. If they consider the WSS a bigger threat than the Chinese, Well I just can hardly imagine what is going on in their minds that they think that they have to be that perfect is about as anal as I can imagine. What kind of training do these people receive to become so jaded and willing to lie and giggle at the drop of a hat. Just like a Mississippi River Boat Gambler Griting his way to New Orleans.
    We need a special room to chat or just remain so transparent that we become invisible to them.
    September is a month to continue this battle in Simla, that is on the table. Many other things can happen between now and then. Like maybe, DL_TGIE, You will agree to meet with as many of us as we select to see if we can resolve our differences for the better of the whole.
    So this is another invitation to avoid further humiliation and ridicule and eventual exposure for your transgressions against sentient beings.
    Meet with us, a few Lamas, Monks and lay people soon or your legacy will continue to be diminished.

  • Thomas Canada / Cedar City,Utah

    Actual Nations are taking preventive measure to insure the health of it’s People. What do you suppose the Dalia Lama is doing to prevent contamination of the Refugees under his care?
    Best I can tell, he is doing absolutely nothing for his people. Figures! He is not a Leader of the people and has no more idea of how to govern than he did in 1959, he always turns tail and runs at the first sign of danger.Now,he is just running around and hustling people for more money.
    The Chinese take the safety of it’s citizens very seriously as exhibited in the article below.

    As the whole world concerns about swine flu, departments about disease control and prevention in the Tibet Autonomous Region (TAR) have made preparations to meet any emergent instances.

    “The main task for us now is to strengthen the monitoring and educate people how to prevent the disease,” said Dawa, head of the TAR Disease Control and Prevention Institute.

    He also revealed that a special lab with enough equipments can meet the checking need. If a patient is checked in the lab, the result can turn out in 10 minutes whether it is swine flu or not

  • Thomas Canada / Cedar City,Utah

    An excellent opportunity to get our mesage out has presented itself to us this Sunday. Fareed Zakaria wil be interviewing the Dalia Lama @ 10:00a.m. on the 10th of May.
    Please consider sending your comments to his FACEBOOK or email to comments your perpective about this man. Now_Today!
    If enough people contact him, he will be affected and perhaps ask him the Big Question.
    THIS IS AN EQUAL OPPORTUNITY OPPORTUNITY.

  • Thomas Canada / Cedar City,Utah

    Dalai Lama (after thinking for a few seconds): “President Bush. I met him personally and liked him very much. He was honest and straightforward, and that is very important. I may not have agreed with all his policies, but I thought he was very honest and a very good leader.”

    The Dalai Lama has been shown to be something of a showman and a likely CIA stooge. He has previously gone on record supporting “just” wars like the one in Iraq and the War on Terror.

    Unfortunately the Dalai Lama has put his own cause above the cause of humanity. The Dalai gets a great deal of US support (likely financial) for his continued discrediting of the Chinese government on the issues of Tibet. In 2007, Bush presented the Dalai Lama with the Congressional Medal of Freedom for his support of US policies around the world.

    The people of Tibet and their treatment are an important issue. However, the people of Iraq, Afghanistan, and all of those countries suffering under the policies of Global Empire (globalization) are no less important.

    The Dalai Lama’s words are beautiful and his smile is pleasant, but his moral character is lacking. The Dalai Lama writes (if in fact he writes all of his books) about the need for compassion and the negation of selfishness. However, the Dalai Lama has demonstrated an inability to feel or care for other oppressed peoples besides Tibetans.

    Real compassion for all people would have meant that the Dalai Lama would have made strong statements against aggressive wars for resources and strategic positioning for empire. Abandoning selflessness would have meant that the Dalai Lama would recognize that the struggles of the Tibetan people should be aligned with the struggles of all oppressed peoples.

    One could argue that the Dalai Lama is goofy and incapable of understanding the massive evil of the military industrial complex. But the Dalai Lama is astute at promoting his himself and his cause, therefore it is highly unlikely that the Dalai is a fool. Rather his survival and that of his particular branch of Buddhism has much to do with his intelligence and abilities.

    Humanity is in dire need of real moral courage and compassion. Sadly the Dalai Lama has shown himself to be a better showman than person.His words and actions at such a critical time in human history will likely create an unhelpful Karma for himself (if you believe in what he preaches). But more importantly for the world, the Dalai Lama is promoting a Karma (war) that will likely mean that many continue to suffer around the world.

    The Dalai Lama has a great Karmic responsibility for his actions.

    What kind of man is this, that lies as easily as a Misissippis River Boat Gambler Grifting his way down to New Orleans?

  • Thomas Canada / Cedar City,Utah

    This kind of man persecutes his own people.

    The Nazi Connection with Shambhala and Tibet
    Alexander Berzin

    Introduction
    Many high-ranking members of the Nazi regime, including Hitler, but especially Himmler and Hess, held convoluted occult beliefs. Prompted by those beliefs, the Germans sent an official expedition to Tibet between 1938 and 1939 at the invitation of the Tibetan Government to attend the Losar (New Year) celebrations.

    Tibet had suffered a long history of Chinese attempts to annex it and British failure to prevent the aggression or to protect Tibet. Under Stalin, the Soviet Union was severely persecuting Buddhism, specifically the Tibetan form as practiced among the Mongols within its borders and in its satellite, the People’s Republic of Mongolia (Outer Mongolia). In contrast, Japan was upholding Tibetan Buddhism in Inner Mongolia, which it had annexed as part of Manchukuo, its puppet state in Manchuria. Claiming that Japan was Shambhala, the Imperial Government was trying to win the support of the Mongols under its rule for an invasion of Outer Mongolia and Siberia to create a pan-Mongol confederation under Japanese protection.

    The Tibetan Government was exploring the possibility of also gaining protection from Japan in the face of the unstable situation. Japan and Germany had signed an Anti-Commintern Pact in 1936, declaring their mutual hostility toward the spread of international Communism. The invitation for the visit of an official delegation from Nazi Germany was extended in this context. In August 1939, shortly after the German expedition to Tibet, Hitler broke his pact with Japan and signed the Nazi-Soviet Pact. In September, the Soviets defeated the Japanese who had invaded Outer Mongolia in May. Subsequently, nothing ever materialized from the Japanese and German contacts with the Tibetan Government.

    [For more detail, see: Russian and Japanese Involvement with Pre-Communist Tibet: The Role of the Shambhala Legend.]

    Several postwar writers on the Occult have asserted that Buddhism and the legend of Shambhala played a role in the German-Tibetan official contact. Let us examine the issue.

    The Myths of Thule and Vril
    The first element of Nazi occult beliefs was in the mythic land of Hyperborea-Thule. Just as Plato had cited the Egyptian legend of the sunken island of Atlantis, Herodotus mentioned the Egyptian legend of the continent of Hyperborea in the far north. When ice destroyed this ancient land, its people migrated south. Writing in 1679, the Swedish author Olaf Rudbeck identified the Atlanteans with the Hyperboreans and located the latter at the North Pole. According to several accounts, Hyperborea split into the islands of Thule and Ultima Thule, which some people identified with Iceland and Greenland.

    The second ingredient was the idea of a hollow earth. At the end of the seventeenth century, the British astronomer Sir Edmund Halley first suggested that the earth was hollow, consisting of four concentric spheres. The hollow earth theory fired many people’s imaginations, especially with the publication in 1864 of French novelist Jules Verne’s Voyage to the Center of the Earth.

    Soon, the concept of vril appeared. In 1871, British novelist Edward Bulwer-Lytton, in The Coming Race, described a superior race, the Vril-ya, who lived beneath the earth and planned to conquer the world with vril, a psychokinetic energy. The French author Louis Jacolliot furthered the myth in Les Fils de Dieu (The Sons of God) (1873) and Les Traditions indo-européeenes (The Indo-European Traditions) (1876). In these books, he linked vril with the subterranean people of Thule. The Thuleans will harness the power of vril to become supermen and rule the world.

    The German philosopher Friedrich Nietzsche (1844-1900) also emphasized the concept of the Übermensch (superman) and began his work, Der Antichrist (The Antichrist) (1888) with the line, “Let us see ourselves for what we are. We are Hyperboreans. We know well enough how we are living off that track.” Although Nietzsche never mentioned vril, yet in his posthumously published collection of aphorisms, Der Wille zur Macht (The Will to Power), he emphasized the role of an internal force for superhuman development. He wrote that “the herd,” meaning common persons, strives for security within itself through creating morality and rules, whereas the supermen have an internal vital force that drives them to go beyond the herd. That force necessitates and drives them to lie to the herd in order to remain independent and free from the “herd mentality.”

    In The Arctic Home of the Vedas (1903), the early advocate of Indian freedom, Bal Gangadhar Tilak, added a further touch by identifying the southern migration of the Thuleans with the origin of the Aryan race. Thus, many Germans in the early twentieth century believed that they were the descendants of the Aryans who had migrated south from Hyperborea-Thule and who were destined to become the master race of supermen through the power of vril. Hitler was among them.

    The Thule Society and the Founding of the Nazi Party
    Felix Niedner, the German translator of the Old Norse Eddas, founded the Thule Society in 1910. In 1918, Rudolf Freiherr von Sebottendorf established its Munich branch. Sebottendorf had previously lived for several years in Istanbul where, in 1910, he had formed a secret society that combined esoteric Sufism and Freemasonry. It believed in the creed of the assassins, deriving from the Nazari sect of Ismaili Islam, which had flourished during the Crusades. While in Istanbul, Sebottendorf was also undoubtedly familiar with the pan-Turanian (pan-Turkic) movement of the Young Turks, started in 1908, which was largely behind the Armenian genocide of 1915-1916. Turkey and Germany were allies during the First World War. Back in Germany, Sebottendorf had also been a member of the Germanen Order (Order of Teutons), founded in 1912 as a right-wing society with a secret anti-Semitic Lodge. Through these channels, assassination, genocide, and anti-Semitism became parts of the Thule Society’s creed. Anti-Communism was added after the Bavarian Communist Revolution later in 1918, when the Munich Thule Society became the center of the counterrevolutionary movement.

    In 1919, the Society spawned the German Workers Party. Starting later that year, Dietrich Eckart, a member of the inner circle of the Thule Society, initiated Hitler into the Society and began to train him in its methods for harnessing vril to create a race of Aryan supermen. Hitler had been mystic-minded from his youth, when he had studied the Occult and Theosophy in Vienna. Later, Hitler dedicated Mein Kampf to Eckart. In 1920, Hitler became the head of the German Workers Party, now renamed the National Socialist German Worker (Nazi) Party.

    Haushofer, the Vril Society, and Geopolitics
    Another major influence on Hitler’s thinking was Karl Haushofer (1869-1946), a German military advisor to the Japanese after the Russo-Japanese War of 1904-1905. Because he was extremely impressed with Japanese culture, many believe that he was responsible for the later German-Japanese alliance. He was also highly interested in Indian and Tibetan culture, learned Sanskrit, and claimed that he had visited Tibet.

    After serving as a general in the First World War, Haushofer founded the Vril Society in Berlin in 1918. It shared the same basic beliefs as the Thule Society and some say that it was its inner circle. The Society sought contact with supernatural beings beneath the earth to gain from them the powers of vril. It also asserted a Central Asian origin of the Aryan race. Haushofer developed the doctrine of Geopolitics and, in the early 1920s, became the director of the Institute for Geopolitics at Ludwig-Maximilians University in Munich. Geopolitics advocated conquering territory to gain more living space (Germ. Lebensraum) as a means of acquiring power.

    Rudolf Hess was one of Haushofer’s closest students and introduced him to Hitler in 1923, while Hitler was in prison for his failed Putsch. Subsequently, Haushofer often visited the future Führer, teaching him Geopolitics in association with the ideas of the Thule and Vril Societies. Thus, when Hitler became chancellor in 1933, he adopted Geopolitics as his policy for the Aryan race to conquer Eastern Europe, Russia, and Central Asia. The key to success would be finding the forefathers of the Aryan race in Central Asia, the guardians of the secrets of vril.

    The Swastika
    The swastika is an ancient Indian symbol of immutable good luck. “Swastika” is an Anglicization of the Sanskrit word svastika, which means well-being or good luck. Used by Hindus, Buddhists, and Jains for thousands of years, it became widespread in Tibet as well.

    The swastika has also appeared in most other ancient cultures of the world. For example, the counterclockwise variant of it, adopted by the Nazis, is also the letter “G” in the medieval Northern European Runic Script. The Freemasons took the letter as an important symbol, since “G” could stand for God, the Great Architect of the Universe, or Geometry.

    The swastika is also a traditional symbol of the Old Norse God of Thunder and Might (Scandinavian Thor, German Donner, Baltic Perkunas). Because of this association with the God of Thunder, the Latvians and Finnish both took the swastika as the insignia for their air forces when they gained independence after the First World War.

    In the late nineteenth century, Guido von List adopted the swastika as an emblem for the Neo-Pagan movement in Germany. The Germans did not use the Sanskrit word swastika, however, but called it instead “Hakenkreutz,” meaning “hooked cross.” It would defeat and replace the cross, just as Neo-Paganism would defeat and replace Christianity.

    Sharing the anti-Christian sentiment of the Neo-Pagan movement, the Thule Society also adopted the Hakenkreuz as part of its emblem, placing it in a circle with a vertical German dagger superimposed on it. In 1920, at the suggestion of Dr. Friedrich Krohn of the Thule Society, Hitler adopted the Hakenkreuz in a white circle for the central design of the Nazi Party flag. Hitler chose red for the background color to compete against the red flag of the rival Communist Party.

    The French researchers Louis Pauwels and Jacques Bergier, in Le Matin des Magiciens (The Morning of the Magicians) (1962), wrote that Haushofer convinced Hitler to use the Hakenkreuz as the symbol for the Nazi Party. They postulate that this was due to Haushofer’s interest in Indian and Tibetan culture. This conclusion is highly unlikely, since Haushofer did not meet Hitler until 1923, whereas the Nazi flag first appeared in 1920. It is more likely that Haushofer used the widespread presence of the swastika in India and Tibet as evidence to convince Hitler of this region as the location of the forefathers of the Aryan race.

    Nazi Suppression of Rival Occult Groups
    During the first half of the 1920s, a violent rivalry took place among the Occult Societies and Secret Lodges in Germany. In 1925, for example, Rudolf Steiner, the founder of the Anthroposophical movement, was found murdered. Many suspected that the Thule Society had ordered his assassination. In later years, Hitler continued the persecution of Anthroposophists, Theosophists, Freemasons, and Rosicrucians. Various scholars ascribe this policy to Hitler’s wish to eliminate any occult rivals to his rule.

    Influenced by Nietszche’s writings and Thule Society creeds, Hitler believed that Christianity was a defective religion, infected by its roots in Jewish thinking. He viewed its teachings of forgiveness, the triumph of the weak, and self-abnegation as anti-evolutionary and saw himself as a messiah replacing God and Christ. Steiner had used the image of the Antichrist and Lucifer as future spiritual leaders who would regenerate Christianity in a new pure form. Hitler went much further. He saw himself as ridding the world of a degenerate system and bringing about a new step in evolution with the Aryan master race. He could tolerate no rival Antichrists, either now or in the future. He was tolerant, however, of Buddhism.

    [See: Mistaken Foreign Myths about Shambhala.]

    Buddhism in Nazi Germany
    In 1924, Paul Dahlke founded the Buddhistisches Haus (House for Buddhists) in Frohnau, Berlin. It was open to members of all Buddhist traditions, but primarily catered to the Theravada and Japanese forms, since they were the most widely known in the West at that time. In 1933, it hosted the First European Buddhist Congress. The Nazis allowed the House for Buddhists to remain open throughout the war, but tightly controlled it. As some members knew Chinese and Japanese, they acted as translators for the government in return for tolerance of Buddhism.

    Although the Nazi regime closed the Buddhistische Gemeinde (Buddhist Society) in Berlin, which had been active from 1936, and briefly arrested its founder Martin Steinke in 1941, they generally did not persecute Buddhists. After his release, Steinke and several others continued to lecture on Buddhism in Berlin. There is no evidence, however, that teachers of Tibetan Buddhism were ever present in the Third Reich.

    The Nazi policy of tolerance for Buddhism does not prove any influence of Buddhist teachings on Hitler or Nazi ideology. A more probable explanation is Germany’s wish not to damage relations with its Buddhist ally, Japan.

    The Ahnenerbe
    Under the influence of Haushofer, Hitler authorized Frederick Hielscher, in 1935, to establish the Ahnenerbe (Bureau for the Study of Ancestral Heritage), with Colonel Wolfram von Sievers as its head. Among other functions, Hitler charged it with researching Germanic runes and the origins of the swastika, and locating the source of the Aryan race. Tibet was the most promising candidate.

    Alexander Csoma de Körös (Körösi Csoma Sandor) (1784-1842) was a Hungarian scholar obsessed with the quest to find the origins of the Hungarian people. Based on the linguistic affinities between Hungarian and the Turkic languages, he felt that the origins of the Hungarian people were in “the land of the Yugurs (Uighurs)” in East Turkistan (Xinjiang, Sinkiang). He believed that if he could reach Lhasa, he would find there the keys for locating his homeland.

    Hungarian, Finnish, the Turkic languages, Mongolian, and Manchu belong to the Ural-Altaic family of languages, also known as the Turanian family, after the Persian word Turan for Turkestan. From 1909, the Turks had a pan-Turanian movement spearheaded by a society known as the Young Turks. The Hungarian Turanian Society soon followed in 1910 and the Turanian Alliance of Hungary in 1920. Some scholars believe that the Japanese and Korean languages also belong to the Turanian family. Thus, the Turanian National Alliance was founded in Japan in 1921 and the Japanese Turanian Society in the early 1930s. Haushofer was undoubtedly aware of these movements, which sought the origins of the Turanian race in Central Asia. It fit in well with the Thule Society’s search for the origins of the Aryan race there as well. His interest in Tibetan culture added weight to the candidacy of Tibet as the key to finding a common origin for the Aryan and Turanian races and for gaining the power of vril that its spiritual leaders possessed.

    Haushofer was not the only influence on the Ahnenerbe’s interest in Tibet. Hielscher was a friend of Sven Hedin, the Swedish explorer who had led expeditions to Tibet in 1893, 1899-1902, and 1905-1908, and an expedition to Mongolia in 1927-1930. A favorite of the Nazis, Hitler invited him to give the opening address at the Berlin Olympics in 1936. Hedin engaged in pro-Nazi publishing activities in Sweden and made numerous diplomatic missions to Germany between 1939 and 1943.

    In 1937, Himmler made the Ahnenerbe an official organization attached to the SS (Germ. Schutzstaffel, Protection Squad) and appointed Professor Walther Wüst, chairman of the Sanskrit Department at Ludwig-Maximilians University in Munich, as its new director. The Ahnenerbe had a Tibet Institut (Tibet Institute), which was renamed the Sven Hedin Institut für Innerasien und Expeditionen (Sven Hedin Institute for Inner Asia and Expeditions) in 1943.

    The Nazi Expedition to Tibet
    Ernst Schäfer, a German hunter and biologist, participated in two expeditions to Tibet, in 1931–1 932 and 1934–1936, for sport and zoological research. The Ahnenerbe sponsored him to lead a third expedition (1938-1939) at the official invitation of the Tibetan Government. The visit coincided with renewed Tibetan contacts with Japan. A possible explanation for the invitation is that the Tibetan Government wished to maintain cordial relations with the Japanese and their German allies as a balance against the British and Chinese. Thus, the Tibetan Government welcomed the German expedition at the 1939 New Year (Losar) celebration in Lhasa.

    [See: Russian and Japanese Involvemen with Pre-Cummunist Tibet: The Role of the Shambala Legend.]

    In Fest der weissen Schleier: Eine Forscherfahrt durch Tibet nach Lhasa, der heiligen Stadt des Gottkönigtums (Festival of the White Gauze Scarves: A Research Expedition through Tibet to Lhasa, the Holy City of the God Realm) (1950), Ernst Schäfer described his experiences during the expedition. During the festivities, he reported, the Nechung Oracle warned that although the Germans brought sweet presents and words, Tibet must be careful: Germany’s leader is like a dragon. Tsarong, the pro-Japanese former head of the Tibetan military, tried to soften the prediction. He said that the Regent had heard much more from the Oracle, but he himself was unauthorized to divulge the details. The Regent prays daily for no war between the British and the Germans, since this would have terrible consequences for Tibet as well. Both countries must understand that all good people must pray the same. During the rest of his stay in Lhasa, Schäfer met often with the Regent and had a good rapport.

    The Germans were highly interested in establishing friendly relations with Tibet. Their agenda, however, was slightly different from that of the Tibetans. One of the members of the Schäfer expedition was the anthropologist Bruno Beger, who was responsible for racial research. Having worked with H. F. K. Günther on Die nordische Rasse bei den Indogermanen Asiens (The Northern Race among the Indo-Germans of Asia), Beger subscribed to Günther’s theory of a “northern race” in Central Asia and Tibet. In 1937, he had proposed a research project for Eastern Tibet and, with the Schäfer expedition, planned to investigate scientifically the racial characteristics of the Tibetan people. While in Tibet and Sikkim on the way, Beger measured the skulls of three hundred Tibetans and Sikkimese and examined some of their other physical features and bodily marks. He concluded that the Tibetans occupied an intermediary position between the Mongol and European races, with the European racial element showing itself most pronouncedly among the aristocracy.

    According to Richard Greve, “Tibetforschung in SS-Ahnenerbe (Tibetan Research in the SS- Ahnenerbe)” published in T. Hauschild (ed.) “Lebenslust und Fremdenfurcht” – Ethnologie im Dritten Reich (“Passion for Life and Xenophobia” – Ethnology in the Third Reich) (1995), Beger recommended that the Tibetans could play an important role after the final victory of the Third Reich. They could serve as an allied race in a pan-Mongol confederation under the aegis of Germany and Japan. Although Beger also recommended further studies to measure all the Tibetans, no further expeditions to Tibet were undertaken.

    Purported Occult Expeditions to Tibet
    Several postwar studies on Nazism and the Occult, such as Trevor Ravenscroft in The Spear of Destiny(1973), have asserted that under the influence of Haushofer and the Thule Society, Germany sent annual expeditions to Tibet from 1926 to 1943. Their mission was first to find and then to maintain contact with the Aryan forefathers in Shambhala and Agharti, hidden subterranean cities beneath the Himalayas. Adepts there were the guardians of secret occult powers, especially vril, and the missions sought their aid in harnessing those powers for creating an Aryan master race. According to these accounts, Shambhala refused any assistance, but Agharti agreed. Subsequently, from 1929, groups of Tibetans purportedly came to Germany and started lodges known as the Society of Green Men. In connection with the Green Dragon Society in Japan, through the intermediary of Haushofer, they supposedly helped the Nazi cause with their occult powers. Himmler was attracted to these groups of Tibetan-Agharti adepts and, purportedly from their influence, established the Ahnenerbe in 1935.

    Aside from the fact that Himmler did not establish the Ahnenerbe, but rather incorporated it into the SS in 1937, Ravenscroft’s account contains other dubious assertions. The main one is the purported Agharti support of the Nazi cause. In 1922, the Polish scientist Ferdinand Ossendowski published Beasts, Men and Gods describing his travels through Mongolia. In it, he related hearing of the subterranean land of Agharti beneath the Gobi Desert. In the future, its powerful inhabitants would come to the surface to save the world from disaster. The German translation of Ossendowski’s book, Tiere, Menschen und Götter, appeared in 1923 and became quite popular. Sven Hedin, however, published in 1925 Ossendowski und die Wahrheit (Ossendowski and the Truth), in which he debunked the Polish scientist’s claims. He pointed out that Ossendowski had lifted the idea of Agharti from Saint-Yves d’Alveidre’s 1886 novel Mission de l’Inde en Europe (Mission of India in Europe) to make his story more appealing to the German public. Since Hedin had a strong influence on the Ahnenerbe, it is likely that this bureau would have sent an expedition specifically to find Shambhala and Agharti and, subsequently, would have received assistance from the latter.

  • Thomas Canada / Cedar City,Utah

    by Alan Baker

    extracted from ‘Chapter 4 – Invisible Eagle – The History of Nazi Occultism’

    from DocStoc Website

    At first sight, it might seem strange in the extreme that the architects of the Third Reich would be interested in a region that many consider to be the spiritual centre of the world; until, that is, we remember that, according to Thulean mythology, this centre was once the Aryan homeland in the Arctic, and was displaced with the fall of Atlantis around 10,800 BC.

    Since then, the spiritual centre, while remaining hidden from the vast majority of humanity who are unworthy of its secrets, has nevertheless been the primary force controlling the destiny of the planet. (1) The two hidden realms of Agartha and Shambhala constitute the double source of supernatural power emanating from Tibet, and have come to occupy an important place in twentieth-century occultism and fringe science.

    Before we address the Third Reich’s alleged interest in Agartha and Shambhala, it is essential that we pause for a (necessarily brief) examination of the role of Shambhala in Tibetan mysticism.

    In this way, we may chart the course of its warping and degradation as it was fitted into the Nazi scheme of crypto-history.

    The Land of the Immortals

    The writer Andrew Tomas spent many years studying the myths and legends of the Far East, and his book Shambhala: Oasis of Light is an eloquent argument in favor of the realm’s actual existence. In the book, Tomas cites the ancient writings of China, which refer to Nu and Kua, the ‘Asiatic prototypes of Adam and Eve’ and their birthplace in the Kun Lun Mountains of Central Asia.

    It is something of a mystery-why such a desolate, forbidding place should serve as the Chinese Garden of Eden rather than more hospitable regions such as the Yangtse Valley or the province of Shantung, and Tomas speculates that the Gobi Desert may at one time have been an inland sea with accompanying fertile land. (2)

    As we shall see later in this chapter, the Gobi is a prime candidate as a site for one of the ancient and unknown civilizing cultures whose wisdom has been passed down through the ages.

    The Kun Lun Mountains hold a very important place in Chinese mythology, since it is in this range that the Immortals are believed to live, ruled by Hsi Wang Mu, the Queen Mother of the West. Hsi Wang Mu, who is also called Kuan Yin, the goddess of mercy, is said to live in a nine-storeyed palace of jade. Surrounding this palace is a vast garden in which grows the Peach Tree of Immortality. Only the most wise and virtuous of human beings are permitted to visit the garden and eat the fruit, which appears only once every 6,000 years. (3)

    The Immortals who aid Hsi Wang Mu in her attempts to guide humanity towards wisdom and compassion possess perfect, ageless bodies, and are said to be able to travel anywhere in the Universe, and to live on the planets of other star systems. As Tomas notes, whether the ancient Chinese believed that the Immortals could travel in space in their physical bodies or by projecting their minds, this is still a remarkable concept to entertain, since it is based on an acceptance of the plurality of inhabited worlds in the Cosmos.

    Ancient Chinese texts are replete with legends regarding the attempts of many people to cross the Gobi Desert to the Kun Lun Mountains. The most famous of these searchers is surely the great philosopher Lao Tzu (c. 6th century BC), author of the book of Taoist teaching Tao Te Ching, who is said to have made the journey across the Gobi towards the end of his life.

    The Vatican archives also contain many reports made by Catholic missionaries concerning deputations from the emperors of China to the spiritual beings living in the mountains. These beings possess bodies that are visible, but which are not made of flesh and blood: they are the ‘mind-born’ gods whose bodies are composed of elementary atomic matter, which allow them to live anywhere in the Universe, even at the centers of stars.

    The people of India also believe in a place of wisdom and spiritual perfection; they call it Kalapa or Katapa, and it is said to lie in a region north of the Himalayas, in Tibet. According to Indian tradition, the Gobi Desert is the floor of what was once a great sea, which contained an island called Sweta-Dvipa (White Island). The great Yogis who once lived there are believed to live still in the high mountains and deep valleys that once formed the island of Sweta-Dvipa.

    This island has been identified by Orientalists with the Isle of Shambhala of Puranic literature, which is said to stand at the centre of a lake of nectar.

    In the seventeenth century, two Jesuit missionaries, Stephen Cacella and John Cabral, recorded the existence of Chang Shambhala, as described to them by the lamas of Shigatse, where Cacella lived for 23 years until his death in 1650. (Chang Shambhala means Northern Shambhala, which differentiates the abode of the spiritual adepts from the town called Shamballa, north of Benares, India.) (4)

    Nearly 200 years later, a Hungarian philologist named Csoma de Koros, who lived for four years from 1827-30 in a Buddhist monastery in Tibet, claimed that Chang Shambhala lay between 45° and 50° north latitude, beyond the river Syr Daria. (5)

    Legends of a hidden spiritual centre, a sacred zone whose inhabitants secretly guide the evolution of life on Earth, are widespread in the ancient cultures of the East.

    The writer Victoria Le Page describes this wondrous realm thus:

    … [S]omewhere beyond Tibet, among the icy peaks and secluded valleys of Central Asia, there lies an inaccessible paradise, a place of universal wisdom and ineffable peace called Shambhala … It is inhabited by adepts from every race and culture who form an inner circle of humanity secretly guiding its evolution.

    In that place, so the legends say, sages have existed since the beginning of human history in a valley of supreme beatitude that is sheltered from the icy arctic winds and where the climate is always warm and temperate, the sun always shines, the gentle airs are always beneficient and nature flowers luxuriantly. (6)

    Only the purest of heart are allowed to find this place (others, less idealistically motivated, who search for it risk an icy grave) where want, evil, violence and injustice do not exist.

    The inhabitants possess both supernatural powers and a highly advanced technology; their bodies are perfect, and they devote their time to the study of the arts and sciences. The concept of the hidden spiritual centre of the world is to be found in Hinduism, Buddhism, Taoism, shamanism and other ancient traditions. In the Bon religion of pre-Buddhist Tibet, Shambhala is also called ‘Olmolungring’ and ‘Dejong’.

    In Tibetan Buddhism, the Shambhalic tradition is enshrined within the Kalachakra texts, which are said to have been taught to the King of Shambhala by the Buddha before being returned to India. (7)

    As might be expected with such a marvelous, legend-haunted place, there has been a great deal of speculation as to the exact whereabouts of Shambhala. (It is unlikely to be found at Koros’s map coordinates.) While some esotericists believe that Shambhala is a real place with a concrete, physical presence in a secret location on Earth, others prefer to see it as existing on a higher spiritual plane, what might be called another dimension of space-time coterminous with our own. Alternatively, Shambhala might be considered as a state of mind, comparable to the terms in which some consider the Holy Grail.

    As with the Grail, Shambhala maybe a state within ourselves, in which we may gain an insight into the higher spirituality inherent in the Universe, as distinct from the mundane world of base matter in which we normally exist.

    Having said this, it should be noted that there are certain cases on record in which Westerners have experienced visions of a place bearing a striking resemblance to the fabled Shambhala. Victoria Le Page cites a particularly intriguing case in her book Shambhala: The Fascinating Truth Behind the Myth of Shangri-la. The case was investigated by a Dr Raynor Johnson who, in the 1960s, gathered together several hundred first-hand accounts of mystical experiences. It involved a young Australian woman who claimed to have psychic abilities, and who was referred to simply as L.C.W.

    L.C.W. wrote that at the age of 21 she began to attend a place she came to know as ‘Night-School’.

    At night she would fly in her sleep to this place, the location of which she had no idea. Once there she would join other people in dance exercises which she later recognized as being similar to the dervish exercises taught by George Gurdjieff. After several years, she graduated to a different class, where she was taught spiritual lessons from a great book of wisdom. It was only years later, when L.C.W. began to take an interest in mystical literature, that she realized the true location of Night-School must have been Shambhala.

    L.C.W. had other visions in which she saw what appeared to be a gigantic mast or antenna, extending from Earth deep into interstellar space.

    The base of this antenna was in the Pamirs or Tien Shan Mountains, regions which are traditionally associated with Shambhala. She was taken towards this antenna by an invisible guide, and saw that it was a pillar of energy whose branches were actually paths leading to other worlds, marked by geometrical figures such as circles, triangles and squares. According to L.C.W., this ‘antenna’ was nothing less than a gateway to other times, other dimensions and other regions of this Universe.

    In addition to the antenna serving as a gateway for souls from Earth to travel to other times and places,

    ‘she believed souls from other systems in space could enter the earth sphere by the same route, carrying their own spiritual influences with them’. (8)

    L.C.W. also maintained that the antenna could be controlled directly by the mind of the voyager, and would extend a branch or ‘pseudopod’ in response to a single thought. This branch then became a ‘trajectory of light’ along which the soul would travel; in her case, she found herself in China 30 years in the future. The spiritual being who was guiding her explained that the earth was in the process of being purified, and that a ‘great rebirth’ was about to occur.

    She also witnessed the apparent falling of a cluster of ‘stars’ that represented the arrival of ‘high souls [that] were now coming down to help in the special event’. (9)

    Our knowledge of the Shambhalic tradition in the West has come mainly from Orientalist scholars such as Helena Blavatsky, Rene Guenon, Louis Jacolliot, Saint-Yves d’Alveydre and Nicholas Roerich. Since we have already spent some time with Madame Blavatsky, we may turn our attention to the work of the others, notably Nicholas Roerich (1874-1947), poet, artist, mystic and humanist, and perhaps the most famous and respected of the esotericists who brought news of this fabulous realm to Westerners.

    Born in St Petersburg, Russia in 1874, Nicholas Roerich came from a distinguished family whose ability to trace its origins to the Vikings of the tenth century inspired his early interest in archaeology. This interest led in turn to a lifelong fascination with art, through which, in the words of K. P. Tampy, who wrote a monograph on Roerich in 1935, he became ‘possessed of a burning desire to get at the beautiful and make use of it for his brethren’. (10)

    After attending the St Petersburg Academy of Fine Art, Roerich went to Paris to continue his studies. In 1906, he won a prize for his design of a new church, and was also rewarded with the position of Director of the Academy for the Encouragement of Fine Arts in Russia. However, the Russian Revolution occurred while he was on a visit to America, and he found himself unable to return to his motherland. Roerich’s profound interest in Buddhist mysticism led to his proposing an expedition in 1923 that would explore India, Mongolia and Tibet.

    The Roerich Expedition of 1923-26 was made across the Gobi Desert to the Altai Mountains. It was during this expedition that Roerich’s party had a most unusual experience – one of the many experiences that seem to offer strange and puzzling connections between apparently disparate elements of the paranormal and that make it such a complex and fascinating field of human enquiry. In the summer of 1926, Roerich had set up camp with his son, Dr George Roerich, and several Mongolian guides in the Shara-gol valley near the Humboldt Mountains between Mongolia and Tibet.

    Roerich had just built a white stupa (or shrine), dedicated to Shambhala. The shrine was consecrated in August, with the ceremony witnessed by a number of invited lamas.

    Two days later, the party watched as a large black bird wheeled through the sky above them. This, however, was not what astonished them, for far beyond the black bird, high up in the cloudless sky, they clearly saw a golden spheroidal object moving from the Altai Mountains to the north at tremendous speed. Veering sharply to the south-west, the golden sphere disappeared rapidly beyond the Humboldt Mountains.

    As the Mongolian guides shouted to one another in the utmost excitement, one of the lamas turned to Roerich and informed him that the fabulous golden orb was the sign of Shambhala, meaning that the lords of that realm approved of his mission of exploration. Later, Roerich was asked by another lama if there had been a perfume on the air. When Roerich replied that there had been, the lama told him that he was guarded by the King of Shambhala, Rigden Jye-Po, that the black vulture was his enemy, but that he was protected by a ‘Radiant form of Matter’.

    The lama added that anyone who saw the radiant sphere should follow the direction in which it flew, for in that direction lay Shambhala. The exact purpose of this expedition (aside from exploration) was never made entirely clear by Roerich, but many writers on esoteric subjects have claimed that he was on a mission to return a certain sacred object to the King’s Tower at the centre of Shambhala.

    According to Andrew Tomas, the sacred object was a fragment of the Chintamani stone, the great mass of which lies in the Tower. Astonishingly, the stone is said to have been brought to Earth originally by an extraterrestrial being.

    According to tradition, a chest fell from the sky in AD 331; the chest contained four sacred objects, including the Chintamani stone. Many years after the casket was discovered, five strangers visited King Tho-tho-ri Nyan-tsan to explain the use of the sacred objects.

    The Chintamani stone is said to come from one of the star systems in the constellation of Orion, probably Sirius. The main body of the stone is always kept in the Tower of Shambhala, although small pieces are sometimes transferred to other parts of the world during times of great change.

    It is rumored that the fragment of Chintamani which Roerich was returning to the Tower had been in the possession of the League of Nations, of which Roerich was a highly respected member.

    The Caves Beneath the Himalayas

    The concept of a subterranean realm is common throughout the world’s religions and mythologies. With regard to the present study, we can identify a powerful antecedent to the legends and rumors still extant today in the mythology of Tibet. In his 1930 book Shambhala, Roerich describes his attempts to understand the origins of underworld legends ‘to discover what memories were being cherished in the folk-memory’. (11)

    In commenting on the ubiquity of subterranean legends, he notes that the more one examines them, the greater the conviction that they are all ‘but chapters from the one story’. (12) An examination of the folklores of ‘Tibet, Mongolia, China, Turkestan, Kashmir, Persia, Altai, Siberia, the Ural, Caucasia, the Russian steppes, Lithuania, Poland, Hungary, Germany, France’ (13) will yield tales of dwellers beneath the earth. In many places, the local people can even guide the curious traveler to cave entrances in isolated places, which are said to lead to the hidden world of the subterraneans.

    Central Asia is home to legends of an underground race called the Agharti; the Altai Mountains are the dwelling place of the Chud. In Shambhala, Roerich states that the name ‘Chud’ in Russian has the same origin as the word ‘wonder’. His guide through the Altai Mountains told him that the Chud were originally a powerful but peaceful tribe who flourished in the area in the distant past.

    However, they fell prey to marauding bands of warriors, and could only escape by leaving their fertile valley and departing into the earth to continue their civilization in subterranean realms.

    Roerich’s guide continued that at certain times the Chud could be heard singing in their underground temples. Elsewhere in the Altai Mountains, on the way to Khotan, Roerich reports that the hoofs of their horses sounded hollow upon the ground, as though they were riding over immense caves.

    Other members of the caravan called to Roerich:

    ‘Do you hear what hollow subterranean passages we are crossing? Through these passages, people who are familiar with them can reach far-off countries.’ (14)

    (The significance of this claim will become more apparent in Chapter Seven.)

    The caravaneers continued:

    ‘Long ago people lived there; now they have gone inside; they have found a subterranean passage to the subterranean kingdom. Only rarely do some of them appear again on earth. At our bazaar such people come with strange, very ancient money, but nobody could even remember a time when such money was in usage here.’

    When Roerich asked if he, too, could see such people, his companions replied:

    ‘Yes, if your thoughts are similarly high and in contact with these holy people, because only sinners are upon earth and the pure and courageous people pass on to something more beautiful.’ (15)

    In the region of Nijni Novgorod there is a legend of a subterranean city called Kerjenetz that sank into a lake. In Roerich’s time, local people still held processions through the area, during which they would listen for the bells of invisible churches. Roerich’s party went on to discover four more groups of menhirs, and several tombs, taking the form of a square outlined by large stones.

    To the people of the Himalayas, those who built these monuments, although now departed, are not to be found anywhere on the Earth’s surface:

    ‘all which has disappeared, has departed underground’. (16)

    Dr Ferdinand Ossendowski, whom we shall meet again in a little while, was told by lamas in Mongolia of fabulous civilizations existing before recorded history. To Ossendowski’s astonishment, the lamas claimed that when the homelands of these civilizations in the Atlantic and Pacific were destroyed by natural cataclysms some of their inhabitants survived in previously prepared subterranean shelters, illuminated by artificial light. Andrew Tomas speculates that the Celtic legend of ‘the Lordly Ones in the hollow hills’ is a folk memory of the survivors of the destruction of the Atlantic continent. (17)

    In India, legends tell of a race of beings called the Nagas. Serpent-like and extremely intelligent, the Nagas live in vast caverns illuminated by precious stones. Although reptilian, the Nagas have human faces and are incredibly beautiful. Able to fly, they intermarried with kings and queens from the surface world, although they remain shy of surface dwellers and keep well away from all but the most spiritually advanced. Their capital city is called Bhogawati, and is said to be covered with rubies, emeralds and diamonds. (18)

    Tomas writes that many Hindus and Tibetans have entered the caves of the Nagas, which stretch for hundreds of miles inside the mountains.

    The inhabitants of this region speak of large lotus flowers floating on the surface of the Manasarawar Lake in the western part of the Tsang Po Valley. Radiant figures have also been seen near this extremely cold fresh-water lake.

    The Realm of Agartha

    Despite its inclusion in many popular books on Eastern mysticism, the name ‘Agartha’ is unknown in Asiatic mythology. In fact, one of the many variations on the name, ‘Asgaard’, was first used by the French writer Ernest Renan in the 1870s. Although clearly inspired by Nordic mythology, Renan placed his Asgaard in Central Asia, while another French writer, Louis Jacolliot (1837-1890), was writing at the same time about a city of Asgartha. (19)

    A magistrate in Chandernagor, India, Jacolliot wrote a number of books on the relationship between Indian mythology and Christianity. He was allegedly told the legend of Asgartha by a group of local Brahmins, who allowed him to consult various sacred texts, such as the Book of Historical Zodiacs. According to Jacolliot, Asgartha was a prehistoric ‘City of the Sun’, home of the Brahmatma, the visible manifestation of God on Earth. (20)

    Asgartha existed in India in 13,300 BC, where the Brahmatma lived in an immense palace; he was invisible, and only appeared to his subjects once a year. Interestingly, Jacolliot stated that this high prehistoric culture existed long before the Aryans, who conquered Asgartha around 10,000 BC. The priests of Asgartha then managed to form an alliance with the victorious Aryan Brahmins, which resulted in the formation of the warrior caste of Kshatriyas. About 5,000 years later, Asgartha was destroyed by the brothers Ioda and Skandah, who came from the Himalayas. Eventually driven out by the Brahmins, the brothers travelled north – and later gave their names to ‘Odin’ and ‘Scandinavia’. (21)

    Ferdinand Ossendowski (1876-1945) was another early writer on the legend of Agartha. Although born in Vitebsk, Poland, he spent most of his early life in Russia, attending the University of St Petersburg. For much of the 1890s, he travelled extensively in Mongolia and Siberia, developing his interest in and knowledge of Buddhist mysticism.

    He returned to Europe in 1900 and gained a doctorate in Paris in 1903, before returning to Russia and working as a chemist for the Russian Army during the Russo-Japanese War of 1905. He then became president of the ‘Revolutionary Government of the Russian Far East’, before being taken prisoner by the Russian Government for his anti-Tsarist activities. (22)

    After two years’ imprisonment in Siberia, he taught physics and chemistry in the Siberian town of Omsk, until the Bolshevik Revolution forced him to flee Russia with a small group of fellow White Russians. Together they travelled across Siberia and into Mongolia, and he wrote of their adventures in his best-selling book Beasts, Men and Gods (1923).

    While in Mongolia, Ossendowski made the acquaintance of a fellow Russian, a priest named Tushegoun Lama who claimed to be a friend of the Dalai Lama. Tushegoun Lama told Ossendowski of the subterranean kingdom of Agartha, home of the King of the World.

    Intrigued by this reference, Ossendowski asked his friend for further information on this mysterious personage.

    ‘Only one man knows his holy name. Only one man now living was ever in [Agartha]. That is I. This is the reason why the Most Holy Dalai Lama has honored me and why the Living Buddha in Urga fears me. But in vain, for I shall never sit on the Holy Throne of the highest priest in Lhasa nor reach that which has come down from Jenghis Khan to the Head of our Yellow Faith. I am no monk. I am a warrior and avenger.’ (23)

    Several months later, while continuing across Mongolia with some guides left behind by Tushegoun Lama (who had since gone his own way), Ossendowski was startled when his companions suddenly halted and dismounted from their camels, which immediately lay down.

    The Mongols began to pray, chanting:

    ‘Om! Mani padme Hung!’

    Ossendowski waited until they had finished praying before asking them what was happening. One of the Mongol guides replied thus:

    ‘Did you not see how our camels moved their ears in fear? How the herd of horses on the plain stood fixed in attention and how the herds of sheep and cattle lay crouched close to the ground? Did you notice that the birds did not fly, the marmots did not run and the dogs did not bark? The air trembled softly and bore from afar the music of a song which penetrated to the hearts of men, animals and birds alike.

    Earth and sky ceased breathing. The wind did not blow and the sun did not move. At such a moment the wolf that is stealing up on the sheep arrests his stealthy crawl; the frightened herd of antelopes suddenly checks its wild course; the knife of the shepherd cutting the sheep’s throat falls from his hand; the rapacious ermine ceases to stalk the unsuspecting saiga.

    All living beings in fear are involuntarily thrown into prayer and waiting for their fate. So it was just now. Thus it has always been whenever the “King of the World” in his subterranean palace prays and searches out the destiny of all peoples on the earth.’ (24)

    Later, Ossendowski met an old Tibetan, Prince Chultun Beyli, living in exile in Mongolia, who furnished him with more details of the subterranean realm of Agartha and the King of the World. Agartha, he said, extends throughout all the subterranean passageways of the world. The inhabitants owe allegiance to the ‘King of the World’.

    They can cultivate crops due to a strange light that pervades the underground realm. Some of the inhabitants of these regions are extremely strange: one race has two tongues, enabling them to speak in two languages at the same time. There are also many fantastic animals, including tortoises with sixteen feet and one eye.

    At this point, Ossendowski was approaching the Chinese border. It was his intention to take a train to Peking, from which he might find passage to the West. In the town of Urga he met an old lama, who provided him with yet more information on the King of the World. The King’s influence on the activities of the world’s apparent leaders was profound. If their plans were pleasing before God, then the King of the World would help them to realize them; but if they displeased God, then the King would surely destroy them.

    His power came from the ‘mysterious science of “Om”’, which is the name of an ancient Holyman who lived more than 300,000 years ago, the first man to know God. When Ossendowski asked him if anyone had ever seen the King of the World, the old lama replied that during the solemn holidays of the ancient Buddhism in Siam and India the King appeared five times in a ‘splendid car drawn by white elephants’. (25)

    He wore a white robe and a red tiara with strings of diamonds that hid his face. When he blessed the people with a golden apple surmounted by the figure of a lamb, the ‘blind received their sight, the dumb spoke, the deaf heard, the crippled freely moved and the dead arose, wherever the eyes of the “King of the World” rested’. (26)

    Ossendowski then asked the lama how many people had been to Agartha. He replied that very many had, but that they never spoke about what they had seen there. He continued that, when the Olets destroyed Lhasa, one of their detachments found its way into the outskirts of Agartha, where they learned some of the lesser mysterious sciences. This is the reason for the magical skills of the Olets and Kalmucks.

    Another of Ossendowski’s informants, a lama named Turgut, told him that the capital of Agartha is surrounded by the towns of the high priests and scientists, somewhat in the way that the Potala palace of the Dalai Lama in Lhasa is surrounded by monasteries and temples.

    The throne on which the King of the World sits is itself surrounded by millions of incarnated gods, the Holy Panditas. The King’s palace is surrounded by the palaces of the Goro, who possess fantastic power, and who would easily be able to incinerate the entire surface of the Earth, should humankind be unwise enough to declare war on them. (As we shall see in Chapter Seven, the legend of the King of the World would serve as the inspiration for one of the most enduring technological myths of the twentieth century.)

    The legend of Agartha was discussed at length by another writer, the self-educated Christian Hermeticist Saint-Yves d’Alveydre (1842-1909), whose marriage into money enabled him to indulge his yearning for mystical understanding. In 1885 he began to take lessons in Sanskrit from one Haji Sharif (1838-?), about whom very little is known save that he left India at the time of the Sepoy Revolt of 1857 and worked as a bird-seller at Le Havre. (27)

    The manuscripts of d’Alveydre’s lessons are preserved in the library of the Sorbonne in Paris. In them, Sharif refers to the ‘Great Agarthian School’ and the ‘Holy Land of Agarttha’ (one of the many alternative spellings of the name). Sharif claimed that the original language of humanity, called Vattan or Vattanian, derived from a 22-letter alphabet. Although he was unable physically to visit Agartha, d’Alveydre found an ingenious alternative: through disengaging his astral body, he was able to visit the fabulous realm in spirit form (see pages 108-110).

    His astral adventures resulted in a series of books (Mission des Souverains, Mission des Ouvriers, Mission des Juifs and Mission de l’Inde), which he published at his own expense. Interestingly, he destroyed the entire edition of the last work, Mission de I’lnde, for fear that he had revealed too many secrets of Agartha and might be made to pay for his transgression with his life.

    Only two copies survived: one that he kept himself and one that was hidden by the printer. (28)

    He might well have been concerned, for Mission de I’lnde contains a detailed account of Agartha, which lies beneath the surface of the Earth somewhere in the East and is ruled over by an Ethiopian ‘Sovereign Pontiff’ called the Brahmatma. The realm of Agartha was transferred underground at the beginning of the Kali-Yuga, about 3200 BC. The Agarthians possess technology that was impressive in d’Alveydre’s day, including railways and air travel.

    They know everything about the surface-dwellers, and occasionally send emissaries. Agartha contains many libraries in which all the knowledge of Earth is recorded on stone tablets in Vattanian characters, including the means by which the living may communicate with the souls of the dead.

    D’Alveydre states that, although many millions of students have tried to possess the secrets of Agartha, very few have ever succeeded in getting further than the outer circles of the realm.

    Like Bulwer-Lytton, who wrote of the Vril-ya in his fictional work The Coming Race (discussed in the previous chapter), d’Alveydre speaks of the Agartthians as being superior to humanity in every respect, the true rulers of the world. A certain amount of controversy arose when Ossendowski published his Beasts, Men and Gods: it displayed such similarities to d’Alveydre’s work that he was accused by some of plagiarism only imperfectly masked by an alteration in the spelling of Agartha.

    Ossendowski denied the charge vehemently, and claimed never to have heard of d’Alveydre before 1924. Rene Guenon defended Ossendowski, and claimed that there were many tales of subterranean realms told throughout Central Asia.

    In fact, Guenon’s work would later be heavily criticized by his translator Marco Pallis, who called his book Le Roi du Monde (The King of the World) ‘disastrous’ in conversation with Joscelyn Godwin, on the grounds that Ossendowski’s sources were unreliable, and Guenon had allowed himself to enter the realms of the sensational. (29)

    The Nazis and Tibetan Mysticism

    The legends surrounding the realms of Agartha and Shambhala are confusing to say the least, and their frequently contradictory nature does nothing to help in an understanding of their possible influence on the hideous philosophy of the Third Reich. As we have seen, some writers claim that Agartha and Shambhala are physical places, cities lying miles underground with houses, palaces, streets and millions of inhabitants.

    Others maintain that they are altogether more rarefied places, existing on some other level of reality but apparently coterminous with our physical world. With regard to their exact location, Childress offers a short summary of their many possible locations:

    ‘Shambhala is sometimes said to be north of Lhasa, possibly in the Gobi Desert, and other times it is said to be somewhere in Mongolia, or else in northern Tibet, possibly in the Changtang Highlands.

    Agharta is said to be south of Lhasa, perhaps near the Shigatse Monastery, or even in Northeast Nepal beneath Mount Kanchenjunga. Occasionally it is said to be in Sri Lanka. Both have been located inside the hollow earth.’ (30)

    Adding to this confusion is the frequently made assertion that the two power centers are opposed to each other, with Agartha seen as following the right-hand path of goodness and light, and Shambhala following the left-hand path of evil and darkness (a dichotomy also expressed as spirituality versus materialism).

    There is, needless to say, an opposing view that holds that Agartha is a place of evil and Shambhala the abode of goodness. There have been a number of rumors concerning practitioners of black magic operating in Tibet and referring to themselves as the Shambhala or the Agarthi. (31)

    Although apparently outlawed by Tibetan Buddhists, they are said to continue their activities in secret. One writer who claimed to have encountered them was a German named Theodore Illion who spent the mid-1930s travelling through Tibet. In his book Darkness Over Tibet (1937), he describes how he discovered a deep shaft in the countryside. Wishing to gauge its depth, he dropped several stones into it and waited for them to strike the bottom; he was rewarded only with silence. He was told by an initiate that the shaft was ‘immeasurably deep’ and that only the highest initiates knew where it ended.

    His companion added:

    ‘Anyone who would find out where it leads to and what it is used for would have to die.’ (32)

    Illion claimed to have gained access to a subterranean city inhabited by monks, whom he later found to be ‘black yogis’ planning to control the world through telepathy and astral projection. When he discovered that the food he was being given contained human flesh, he decided to make a break for it and fled across Tibet with several of the monks after him. After several weeks on the run, he managed to escape from Tibet and returned to the West with his bizarre and frightening tale. (33)

    There have also been persistent rumors that the Nazi interest in Tibet (itself a documented historical fact) was actually inspired by a desire to contact the black adepts of Shambhala and/or Agartha and to enlist their aid in the conquest of the world (see Chapter Three). One of the most vocal proponents of this idea was the British occult writer Trevor Ravenscroft, whose claims we shall examine in greater detail in the next chapter.

    The schism between Shambhala and Agartha is described by Rene Guenon, who relates in Le Roi du Monde how the ancient civilization in the Gobi Desert was all but destroyed by a natural cataclysm, and the ‘Sons of Intelligences of Beyond’ retreated to the caverns beneath the Himalayas and re-established their civilization.

    There followed the formation of two groups:

    the Agarthi, who followed the way of spirituality

    the Shambhalists, who followed the way of violence and materialism

    Guenon claimed (as would Illion several years later) that the denizens of the subterranean world sought to influence the lives and actions of the surface dwellers through various occult means, including telepathic hypnosis and mediumship. Childress finds it intriguing that Hitler sent expeditions to Tibet in the late 1930s, soon after the publication of Illion’s book Darkness Over Tibet, and suggests that their true objective was to make contact with the occult groups. (34)

    This crypto-historical scenario continues with Hitler making the acquaintance of a mysterious Tibetan monk who told him that Germany could conquer the world by forging an alliance with the ‘Lords of Creation’.

    While the victorious Russians were picking their way through the ruins of Berlin (and, according to some, discovering the bodies of several Tibetan monks, as we saw in Chapter Three), it is claimed by the crypto-historians that Hitler was flying out of the city’s Tempelhof Airfield to a rendezvous with the U-boat (possibly U-977) that would take him either to Argentina or Antarctica. There is, however, a variation on this theme that has the Fuhrer escaping to Tibet to be hidden by those whose alliance he had sought.

    According to an article in the May 1950 issue of the pro-Nazi Tempo Der Welt, that magazine’s publisher, Karl Heinz Kaerner, claimed to have met with Martin Bormann in Morocco the previous year. If the story is to be believed (which would be extremely unwise), Bormann informed Kaerner that Hitler was alive in a Tibetan monastery, and that one day he would be back in power in Germany!

    In addressing the question of whether such black magicians really lived (or still live) in Tibet, Childress reminds us that in her book Initiations and Initiates in Tibet, the French writer, explorer and authority on Tibetan mysticism Alexandra David-Neel (1868-1969) describes an encounter with a man who could hypnotize and kill from a distance.

    Nicholas Roerich also mentions the occultists of the ancient Bon religion, who were at war with the Buddhists of Tibet.

    As Childress notes:

    Shambhala draws strong similarities to the Land of the Immortals (Hsi Wang Mu) in that it is said to be a wonderful, lush valley in the high mountains with a tall, ornate solid jade tower from which a brilliant light shines. Like in the Kun Lun Mountains, Agharta and Shambhala have a cache of fantastic inventions and artifacts from distant civilizations in the past.

    In contrast to the Valley of the Immortals in the Kun Lun Mountains, the cave communities with their incredible sights were part illusion, say Illion and Ravenscroft.

    At the Valley of the Immortals, perhaps there really were ancient artifacts of a time gone by watched over by Ancient Masters. Yet, it is unlikely that any person not chosen specifically by those who are the caretakers of this repository would be allowed inside. Nor would those who had entered (such as possibly Nicholas Roerich) ever reveal the location or what they had seen there. (35)

    While certainly intriguing, the claims of crypto-historians regarding Nazi involvement with the black magicians of Tibet suffer from a paucity of hard evidence in the form of documentation and testimony from surviving witnesses. (We have already noted that the much-quoted Hermann Rauschning is considered by some serious historians, such as Ian Kershaw, to be extremely unreliable.)

    As is so often the case in the field of occultism, the way is left open to those who are quite content to rely on spurious sources and hearsay in their creation of a tantalizing but incredible vision of history.

  • Thomas Canada / Cedar City,Utah

    Fareed Zakaria’s recommended source reading is below.
    Reminds me of the Allies Occupation of Germany and it Program of De-Nazification that required great effort and loss of life to finally destroy the Nazi control of the German People. America is doing the same thing today in Iraq and will in Afghanistan. The Chinese are Destructing the Lamaism Political_Economic Control over the Tibetans. The Chinese are implementing the enforcement of it’s Bill Of Rights over the next two years to address the discrepanceies of inequalities that exsit in all socities. The Dalia Lama declared himself to be a Socialist Marxist and that he wants to control the old Lamaism Territory seperately from China.
    I do not think he even remotely see his sense of separatness from the actual reality of Tibetans. How can he say that 90% of the Tibetans are unhappy?.
    His statment today reminded me of what Dick Cheny said today. He would prefer to follow Rush Limbaugh than follow Colin Powell in the GOP.
    Dalia says he is Repubican. Then he says he is a Socilaist Marxist that believe in a One Party System with Democratic Principles. Does he even know Cheney and Bush?
    Well this what the Chinese think and they are a Billion of us sentient beings.
    Personally, I think he would compliment the Potala Theme Park. He could have fun sitting on his old dais greeting all the people who are travelling all the way to Tibet to see the Dalia Lama’s old home. Why not? He represents not real threat. He is a Puff Ball!
    Invite the Dalia Lama to China and let eveyone see for themselves that things have improved for the old serfs and slaves that served the Lama Lineage.
    Let them see for themselves that he is not a God King of Anything!
    Fareed thought the below worth reading and invites everyone’s comments. It is dialogue that continues on his web site.

    Dalai Lama’s utter distortion of Tibet history

    http://www.chinaview.cn 2009-03-11 00:18:32 P

    BEIJING, March 10 (Xinhua) — On March 10, 1959, the Dalai Lama and his supporters started an armed rebellion in a desperate attempt to preserve Tibet’s feudal serfdom and split the region from China.

    On Tuesday, exactly 50 years later, the Dalai Lama claimed that Tibetans have been living in “hell on earth,” as if the Tibet under the former feudal serfdom ruled by him were a heaven.

    The Dalai Lama also alleged at a gathering in India’s Dharamsala to mark his 50 years in exile that “these 50 years have brought untold suffering and destruction to the land and people of Tibet.”

    Unfortunately, the Dalai Lama has not only been on the wrong side of history, but also has got the history upside down. Miseries of “hell on earth” and “untold suffering” occurred nowhere but in the slavery Tibet symbolized by the Dalai Lama.

    Even from historical books written by Western scholars, people can draw the conclusion that Tibet under the rule of the Dalai Lama clique was a society of feudal serfdom that trampled human rights and easily reminded visitors of the dark age of medieval Europe.

    The feudal serfdom had truly brought “untold suffering and destruction” to the serfs and slaves who accounted for 90 percent of the then population.

    The slavery Tibet was just “hell on earth” as Carles Bell, who lived in Lhasa as a British trade representative in the 1920s, observed that the Dalai Lama’s theocratic position enabled him to administer rewards and punishments as he wished. That was because he held absolute sway over both this life and the next of the serfs and coerced them with that power.

    In 1959, after the failed rebellion by the Dalai Lama and his followers, the central government of China carried out the long-delayed emancipation of millions of serfs and slaves in Tibet.

    Great achievements have been made in Tibet since then in various fields such as politics, economy and culture. The following are just a few examples of those achievements:

    — The central government has adopted a policy of “political unity, freedom of religious belief and separation of politics and religion” in Tibet to ensure locals’ political rights and that all religious beliefs are politically equal.

    — Tibet has seen its gross domestic product soar from 174 million yuan (25.4 million U.S. dollars) in 1959 to 39.591 billion Yuan (5.78 billion dollars) in 2008, with an annual growth rate of8.9 percent.

    — Tibet’s roads totaled 51,300 km in 2008, a sharp increase from the 7,300 km in 1959.

    — The average life expectancy in Tibet has increased from 35.5years in 1959 to 67 years at present.

    Anyone without prejudice will recognize the remarkable progress in Tibet.

    “Tibet has achieved remarkable economic progress and undergone profound changes since 1959 when its democratic reform began,” Argemiro Procopio, a professor of international relations at the University of Brasilia, said after a trip to Tibet.

    Louise T. Blouin Macbain, a well-known publisher and philanthropist, said after traveling to Tibet that “what I have seen is positive and I am especially thankful to the great efforts made by China over the years in preserving Tibetan cultural independence and its monasteries.”

    When the Dalai Lama claimed there is “cultural genocide ” in Tibet, “I don’t know which Tibet is he actually describing,” she said. “As for me, it’s not the one that I have seen with my own eyes.”

    Why then such a distortion of historical facts by the so-called Nobel Peace Prize winner? Because it is only through the distortion of history could he deceive Western audiences and disguise his true intentions.

    Since their exile, the Dalai Lama and his followers have never stopped pursuing activities to split Tibet from China and restore their theocratic rule despite his claims to the opposite.

    But just as the rebellion by the Dalai Lama clique failed disgracefully 50 years ago, its fantasy of “Tibet Independence” is also doomed to failure, because of the firm opposition from the Chinese people, including the Tibetans in Tibet.

    What a hell of Dalai Lama’s crisis management?

    BEIJING, March 10 (Xinhua) — Enjoying celebrity like a Hollywood star, the Dalai Lama can by no means be too patient for only one day to the negligence of world media which are occupied by economic concerns since the global financial crisis.

    His time to shine comes in March, an eventful month in Tibetan history. The aura around him captured limelight again when on Tuesday he, with his supernatural power as a divine monk, turned a happy land into “hell on earth.” Full story

    For whom is Tibet a “hell on earth”?

    LHASA, March 10 (Xinhua) — Tuesday is a special date for Tibetans. For the 2.8 million residents in the southwest China autonomous region, it marks 50 years since feudal serfdom was abolished; but for the 14th Dalai Lama and his “government-in-exile,” it marks five decades of futile attempts at independence.

    Fifty years after he fled China and having failed time and again to foment widespread unrest in Tibet and other Tibetan communities in western China, the Dalai Lama is apparently at his wit’s end. Full story

    Visit to 14th Dalai Lama’s last residence in Lhasa

    LHASA, March 10 (Xinhua) — Norbu Lingka, in western Lhasa, was the last residence for the 14th Dalai Lama before he started his life in exile following a failed armed rebellion in 1959.

    Traces of the turmoil have faded over the past five decades in the fast-changing Tibet and can hardly be spotted in the tranquility of early spring in the garden park. Full story

    Playing with outside forces, “religious figure” stakes heavy on de facto secession

    BEIJING, March 9 (Xinhua) — As the anniversary of his exile approaches, more evidence has surfaced that the Dalai Lama and his followers have pursued a long road of splitting up the homeland despite allegations of the “nonviolent” middle way.

    Explicitly acknowledging his “middle way” of nonviolence a failure, the 73-year-old Tibetan Buddhist warned the Chinese government of possible future confrontations in the Himalayan region. Full story

    Spanish Tibetologist: “What I see and hear in Tibet differs from Dalai Lama’s propaganda”

    MADRID, March 7 (Xinhua) — “What I have seen and heard in Tibet completely differed from the distorted propaganda by the Dalai Lama,” a renowned Spanish Tibetologist has said.

    The March 14 riot in Lhasa in 2008, involving violent crimes against people and property, was premeditated and masterminded by followers of the Dalai Lama, Inaki Preciado Idoeta told Xinhua in a recent interview. Full story
    Editor: Yan

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    Setting of Serfs Emancipation Day major move to fight Dalai clique

    Time to consider Shugden Global Coalition

  • Thomas Canada / Cedar City,Utah

    CNN/FAREED ZAKARIA GPS /INTERVIEWS THE DALIA LAMA

    “But there are other things going on in the world and we thought we’d start this week by turning to another fascinating global problem. Today I have a very special guest, the 14th and current Dalai Lama.

    To understand Tibet, you have to understand its history. Now bear with me while I play history professor for just a moment. It all goes back to Genghis Khan who captured Tibet in 1207. He brought Tibet together with China under the Mongol empire. The Chinese have claimed an unbroken line of control and sovereignty over Tibet ever since. The Tibetans reject that claim, saying they have been an independent kingdom for many period during that time, sometimes centuries at a time.

    Fast forward to the 20th century. In 1912, Tibet declared itself an independent republic but neither did China exercise any control over Tibet, until 1950. That’s when chairman Mao Zedong sent the Red Army in to liberate, as the Chinese saw it, the Tibetan people from the futile serfdom they were living under. But the Tibetans saw the act as an invasion.

    In 1959, the 14th Dalai Lama fled from China to India, where he now lives. The Dalai Lama says all he really wants today is autonomy for his people who are living under Chinese rule which he accepts. The Chinese say what he really wants is to split China and begin a process that will dismember the whole country.

    So you see this is no small family squabble. The conflict has important implications for the most populous country on earth.

    Let’s get started.

    (BEGIN VIDEOTAPE) ZAKARIA: Thank you for joining us, sir. What do you think could be Tibet’s contribution to the world? You have sometimes spoken about how Tibetan culture could be an example for the world of how to be less violent, less conflictual. Do you really believe that there’s a way to reduce the levels of violence and suffering through the world through a kind of an inner search?

    TENZIN GYATSO, DALAI LAMA: I don’t think anybody would say, I want violence. I don’t think these people really say that. And then these people who like Bin Laden, I don’t think when he was a child in his daily lifestyle he want now today I wish more violence. I don’t think.

    Out of desperate, out of hatred, out of anger, out of frustration, violence took place. So therefore, violence does not come from sky. Violence not come from guns alone. Ultimately is with motivation, emotion. So unless we tackle emotion, we’re stuck to the emotion, we cannot stop violence.

    ZAKARIA: How do you tackle that?

    DALAI LAMA: Not here. The sense of concern of other human beings, other beings also part of humanity. So the reality, we are all just one. So very constant, we and they. So I think I feel the concept of they is no longer relevant. We must consider all human beings part of we and then whenever a conflict different interests come.

    First, we must realize and they’re also part of humanity, they also have every right to overcome suffering. So we must respect their right. And then with that, I think if we — right from the beginning, if we sit together with Bin Laden and listen to his grievance, I think that things may be different.

    As a matter of fact, September 11th even happened. I wrote letter to President Bush because I know Bush is a nice person. As a person, regardless of what is policy. As a person, very nice.

    So I wrote a letter and expressed my condolence and sadness and meanwhile I also expressed now this problem. I wish handle this problem more nonviolently.

    ZAKARIA: You said last November that you thought your model of leadership had failed, that you felt that you had failed as a leader of the Tibetan people. You’ve spoken of China having thrown Tibet into a hell on earth. Why do you think you’ve failed? What leads to see that you have failed?

    DALAI LAMA: Well, I think I should say all my responsibility, spiritual — I hope not failed, complete failed. But as far as dialogue with China’s government is concerned, there is some aspect — one aspect to make clear to Chinese people we are not seeking separation. We are very much willing and committed to remain with the people of China. That’s our only interest, economy — the economy is concerned and it’s our sort of interest to remain a more powerful nation, economically. But why did we also have some unique cultural heritage, including our language, so every Tibetan (INAUDIBLE) on these things. And also I think from a wider perspective, I think a Tibetan cultural heritage is a compassionate cultural heritage, peaceful cultural heritage. It’s something useful on this planet, the rather subtle violence and too much competitions or too much hatred — these things.

    They say different cultural heritage. And I think of course our country heritage mainly comes from India. And so that I really feel not only myself but also many of our friends also appreciate Tibetan peaceful cultural heritage. So that we must preserve that.

    And long run, to the Chinese government — I mean Chinese people also I think Tibetan culture heritage can serve them, bring some meaning of life. Now, one aspect of my approach is bring better situation out of closer understanding with Chinese government inside Tibet. Now, that aspect completely failed. So I admit it. It is my moral responsibility to admit failure.

    ZAKARIA: You call it what is going on inside Tibet today a cultural genocide?

    DALAI LAMA: Yes, some kind of cultural genocide. Whether intentionally or unintentionally — the problem is, some of those Chinese communist hard liners eye the unique Tibetan cultural heritage and Tibetan spirit, they see that’s the source of threat of separation from men in China.

    ZAKARIA: You have been in negotiations off and on with the Chinese government. Are those negotiations still going on?

    DALAI LAMA: No.

    ZAKARIA: Why have they ended?

    DALAI LAMA: Now only thing is, the Chinese government insists there’s no problem — in fact the Tibetan people are very, very happy. Now, if that is the case, then also our view is wrong. I admit clear, when the time comes, our return with certain degree of freedom, that means autonomy and then we return and all Dalai Lama’s legitimate authority [INAUDIBLE] through a local government.

    ZAKARIA: Through a Democratic process?

    DALAI LAMA: That government, I imagine I don’t know. That’s up to the Chinese government. The totalitarian vision — one part of the Democratic practice, I think Democratic but hopefully even China as a whole. I always believe the future of China, future of over a billion human beings well-being I think very much an open society, rule of law (INAUDIBLE). That’s everybody’s interest. The Chinese people also want that.

    So we have sort of an emphasis or slogan, harmonious society is very good. Harmony very much into it with trust, trust and fear cannot go together. So Tibetan people, according to our information more than 90 percent Tibetan very unhappy and actually they are facing, usually sometimes I describe almost like a Tibetan nation — an ancient nation with a unique cultural heritage now passing through something like a death sentence.

    So Tibetan people I think generally, I think are quite proud people. So the Chinese say, oh, they can help us. Then sometimes we feel we don’t need to help. For a thousand years, we managed ourselves.

    ZAKARIA: Let me read to you something that Wen Jiabao said to me in a conversation we had.

    DALAI LAMA: Yes.

    ZAKARIA: I asked him about — I said, the Dalai Lama said that he would accept China’s rule in Tibet, he accepts the socialist system. What he asks for is cultural autonomy and a certain degree of political autonomy.

    He said, many people in the United States have no idea how big is the so-called greater Tibetan region that the Dalai Lama wants. The greater Tibetan region covers Tibet, Sichuan, Yunnan, Qinghai and Guangzhou. Altogether five provinces and the area by the so-called Greater Tibetan Region is a quarter of China’s territory. Is that your definition of Tibet?

    DALAI LAMA: My definition of Tibet are those people who speak Tibetan, who practice Tibetan culture. So in order to carry the meaningful preservation of Tibetan culture, all these Tibetans, including my own birthplace area, we must work together.

    ZAKARIA: Does it comprise these five areas?

    DALAI LAMA: Part of Qingha, part of Guangzhou, part of Yunnan, Sichuan, part they are Tibetan there. So some there, I think some among the Chinese also I think some confusion.

    (END VIDEOTAPE)

    (BEGIN VIDEO CLIP)

    DALAI LAMA: The purpose of being a nation is to carry the tasks which started by previous life.

    (END VIDEO CLIP)

    (COMMERCIAL BREAK)

    (BEGIN VIDEOTAPE)

    ZAKARIA: You’ve spoken in a tone of almost despair about the state of Tibet and its people. Do you have much hope that there will be progress towards resolving this issue?

    DALAI LAMA: Now, when we look Tibet issue, locally, then hopeless. If we look at Tibetan issue from wider perspective, I feel much hope because China is changing. And more and more Chinese intellectuals now comes to support our struggle. And also free world particularly in Europe and North America. I think many people really showing genuine concern and as a reflection of the public, media is very supportive and various countries of parliament, a strong voice for Tibet and then government level also particularly like the United States. They are showing genuine concern. And India also.

    And then on the other hand, the Tibetan spirit inside Tibet is wonderful, very strong. Unless we see Tibetan become an insignificant minority in our world, then very difficult. I think some hard liner Chinese want to do that. That’s almost like (INAUDIBLE).

    ZAKARIA: To flood Tibet with Chinese so that the Tibetans become a minority?

    DALAI LAMA: That’s right. Like in Mongolia. Same autonomous regions, same status of autonomous region.

    ZAKARIA: So this doesn’t sound very hopeful.

    DALAI LAMA: But I don’t think world let that happen. And also the Chinese now unlike ’50s and ’60s and ’70s, now today world with (INAUDIBLE) there is a facility, the information, I don’t think that easily can happen.

    ZAKARIA: It sounds as though you find it difficult to exist under a socialist system. You’re quite critical of what — you’ve called it a totalitarian state.

    DALAI LAMA: A social system.

    ZAKARIA: Yes. You’ve called it a totalitarian state. You’ve called it…

    DALAI LAMA: A social system. I myself, no question I’m socialist. Even more, I often tell people (INAUDIBLA) as a social economy theory is concerned I am Marxist. Still I’m Marxist.

    ZAKARIA: But you don’t believe in a one-party state?

    DALAI LAMA: Not a totalitarian. One party — I think a party with full democratic principles, then even a one-party system is ok. But one party always hypocritically telling something, doing something, these have been months now — over one year, how much information come from Chinese media? So many people laughing.

    ZAKARIA: Do you worry that after you, there will be a greater demand for independence and violence? In other words, that you have been the moderating force and that the Tibetan community may go in a different direction?

    DALAI LAMA: I have no worry. This is Tibetan issue. Tibetan people issue. Tibetan nation issue. So after death, I’m as deserving of (INAUDIBLE). Should Chinese policy inside Tibet continue, then eventually I have to ask people what to do. The Tibetan people are my boss. ZAKARIA: How will your successor be chosen? Because the Chinese government, as you know, claims that they have the right. There have been some reports that you may try to preempt the situation by actually initiating the process yourself.

    DALAI LAMA: I made very clear that because of reincarnation — the purpose of reincarnation is to carry the task which started by previous life. So logically in case I die outside (INAUDIBLE) some work not yet accomplished so that my resignation logically appear outside in free world, that’s clear.

    ZAKARIA: But do you think the next Dalai Lama must appear in the free world?

    DALAI LAMA: Yes, I think. Why not? Look very purpose of reincarnation, not just for previous life’s work — must follow previous life’s work, logically.

    ZAKARIA: Sir, thank you very much. You’ve been very kind with your time.

    DALAI LAMA: Thank you.”

  • Thomas Canada / Cedar City,Utah

    This article speaks honestly of the Human Rights . Ask the Dalia Lama what kind of plans he has for his own People and see if he acknowledges his infringment towards the Dorje Shugden Practioners Human and Religious Rights and see what, if any answer one can obtain from his side of things.

    Improving human rights is for self advancement
    + – 14:43, April 17, 2009

    China promises more care for the elderly
    China to have more women, grassroot lawmakers
    National Human Rights Action Plan of China(2009-2010)
    Chinese official hails nation’s first human rights action plan
    China publishes national human rights action plan

    The issue of human rights always touches on the most sensitive nerve of communications between China and the Western countries. On April 13,2009, China published its first “National Human Rights Action Plan,” which has caused much debate in the West. Some have thumbed it up, while others are skeptical. Within a short period of time, discussion of the topic has become heated again and attracted the attention of many.

    The West has always been ready to throw its weight around and faulted China’s human rights, which is one of the most important ways it exerts influence on the world stage. However, Westerners will gradually find out that Chinese people are no longer angered by their biased statements about China’s human rights. This is because Chinese people have become more self- confident, and are increasingly clear that improving human rights is not a show for the Western world. Instead, the improvement of human rights is for the sake of the well-being of the Chinese people. Continuously improving human rights in keeping to the specific requirements of the people as well as the country’s societal development trends has been accepted among the 1.3 billion Chinese people.

    No doubt that the Western view of human rights, which was so far considered as an authoritative textbook, has influenced the development of Chinese society. Criticism from the West was once a motivating force to drive Chinese society forward, which led some Chinese people to envy and pursue the western way of human rights. Some people even went too far to accept and adapt China to all of these views overnight. In the process of development, however, more and more Chinese people have realized that China has its own specific conditions and that the Chinese people have issues involving their own interests that are of most concern to them, issues such as income, medical care, housing and employment. Only when these problems are solved can China’s human rights issues make substantial progress.

    After 30 years of reform and opening-up, most Chinese are aware that China’s human rights have been remarkably improved during the process of development and that with further development, human rights will continue to improve. Lionel Vairon, a senior French diplomat, said in his newly-published book “Threat of China?” that among the Western criticisms toward China, regarding its human rights are full of word choice and game. Regardless of those lengthy speeches and articles, Western human rights organizations and their allies claim that the Chinese political system violates human rights, but their claims are results of their biased theoretical thinking, because they have been refusing to face up to the substantial progress that China has made.

    Human rights in China have advanced by great strides in the past years. The conditions and situations for the development of human rights in China are completely different from that when Western countries made their progress in human rights. French women did not have their rights to vote until one and a half centuries after the announcement of the “Declaration of the Rights of Man and of the Citizen” in France. And, 187 years after the announcement of the “Declaration of Independence” in the US, Martin Luther King still had to make his voice heard that “all men are created equal.”

    History has given Western countries plentiful time and a tolerant environment to develop their human rights step by step. Nevertheless, China has to not only develop its human rights according to its reality, but should also keep the pace with its social development conditions and background. So, in a sense,, China needs more understanding and tolerance from the world regarding its HR development. The world should especially try to understand China’s human rights progress from the perspective of its historical and social development.

    Human rights with which the Chinese people are satisfied are the most worthy of the country’s pursuit. While pursuing their own objectives of human rights, Chinese people are also making significant contributions to the progress of the world’s human rights in general. China’s determination to promote its human rights and the well-being through its own means should not be changed due to influence that comes out of the country.

    By People’s Daily Online

  • Jackson

    “”DALAI LAMA: the purpose of reincarnation is to carry the task which started by previous life.””

    This person was saying the wrong thing, he meant political thing.
    As long as Buddhism is concerned, reincarnation of a living Buddha is to spread Buddhism and to help all sentient beings away from suffering.
    This person is talking politics almost 100% of the time with little knowledge of Buddhism; he also broke his spiritual linekage from his root guru(s) by attacking Dorje Shugden. What do you think—his spiritual linekage is still good if we depend on his blessing ?
    By talking politics he has created hatres among sentient beings, it is exactly the opposite of Buddhist teaching. For example: he created hatres among Tibetans inside India, he also created hatres inside Tibet—among Tibetans(those support the splittist movement is called Tibetans and those support unity of China are called Chinese), between Tibetans and other nationalities, between Buddhist believers and Islam believers etc. the list can go on and on.
    Most important of all is—he is ruining a lot of monks’ lives by feeding them with political ideas other than Buddhist ideas. The monks’ vows are for sentient beings and he uses them for politial purposes, and stir hatres in their mind against many sentient beings.
    What a great Hollywood monk—-is he fake or real ?

  • Thomas Canada / Cedar City,Utah

    International Campaign for Tibet issued a paper strongly urging the EU to change it’s position on Tibet. If reading the paper, it feels like a dictation for the EU. I think this paper is pretty presumptuous.

    http://www.savetibet.org/files/documents/EU%20China%20Summit%20-%20A%20Revived%20EU%20Policy%20on%20Tibet.pdf

  • Jackson

    “”International Campaign for Tibet issued a paper strongly urging the EU to change it’s position on Tibet. If reading the paper, it feels like a dictation for the EU””.

    Thanks for posting it.

    It looks like they are trying to tell EU what to do, in other words, EU is under their control.
    In the article they are talking about Chinese pressure on EU, in fact it is exactly the opposite; as I read this article, all along they are the people who are trying to pressure EU to do whatever they wanted. Their political MONK visiting all western countries to spread lies, which is far from reality.
    Whoever visited Tibet would see exactly the opposite of what the political MONK said and spread in the western world.
    If a monk spread lies, that monk would break one of his vows as a monk. What do you think on this ONE MONK ?

  • Thomas Canada / Cedar City,Utah

    I think ,that this One Monk is a Worldly Liar! It is impossible for him to continue under the light of scruntiny.
    What is amazing to me is that he prounounced that he was a Socialist Marxist with one party leaning and not a word on the press!!

  • Thomas Canada

    Radio Free Asia (Tibetan Service)
    2025 M Street NW, Suite 300, Washington DC, 20036, USA
    202-530-4900
    tibetnews@rfa.org

    August 30, 2009

    (Transcript)

    Broadcaster: Scholar Samdhong Rinpoche, Kalon Tripa of Tibetan Government in Exile has given advice to the public in Swiss that people should pay special attention about the Shugden issue. Please listen to the news sent by Tsering Phuntsok

    Tsering Phuntsok: During the visit by Scholar Samdhong Rinpoche, political leader of Tibetan Government in Exile, in Switzerland recently, he said that Dholgyal (Shugden) issue is not only a religious issue, but it became a tool for Chinese government. And he advised public should pay special attention.

    Samdhong Rinpoche: In terms of our religion and politic, some Shugden followers became like a tool which is used by political authorities of People Republic of China. Apart from that, be it in Tibet or in Exile, over 95 percent of monks and nuns and lay people have abandoned what is to be abandoned and have practiced what is to be practiced (meaning that they abandoned the worship of Shugden), and they are very well. In present situation, for example, although there were few Shugden followers in the Seats (Sera, Drepung and Gaden monasteries), they were separated and became clean, after religious and material connection are cut off. Among them Tibetans are very few. It is a human group composed of many from border side who do not know the matter, and who are deceived by materials. . I think this will be clean before long. However, Dholgyal followers became like a subject to be used for both politics and propaganda by People Republic of China. Therefore, it is not a question of religion; it falls under situation of politics only.
    Therefore, yet in Europe and particulary around Swiss, some dispute of Dogyal followers remain in unfinished-work.
    Recently if you look at the media – in newspaper – of around this country, they try their best to rise after death. Regarding these matters, Swiss public took firm stand. If you continue it to end, the public has responsibility to try to vanish their continuity, which is like air of poison, without letting it to increase in future. Therefore, you must take it into consideration.

  • Johnson

    From the above Samdhong Rinpoche has broken many of his vows as a monk.
    Examples:
    In this monk’s mind, Shugden worshiping is like poison, he is dividing one group of people from another. He has the mind of separation—he broke one of his vows.
    He encourages one group of people to hate another group—he broke another of his vows.
    He dislike Shugden worshiping or dislike certain government(s)—he broke one more of his vows.
    He said, some Shugden followers became like a tool which was used by political authorities of PRC—he broke one more of his vows.
    the list can go on and on…..

    In Tibetan Buddhism before a person become a monk he has to make 250 vows.
    Those monks under His Holiness from Hollywood, how many can keep all their vows.
    One example: if a monk supports one political view and against one or more other political views then he breaks many of his vows.

    How about those monks saying that Shugden followers or worshiping is evil?
    Are they breaking any of their vows as a monk?

  • Johnson

    How can we encourage this Hollywood Monster Monk, the great 14th to stop telling liars and keep his vows as a monk?
    I think it is too late or impossible because he is acustom to luxury and liars for so long, the only think we can do is to stand up on him and tell the world about his true face.

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