Magazine




I In October 2002, Alfred Stingl, the mayor of Graz, Austria (social party, retired in 2003), invited the 14th Dalai Lama to preside over what is known as Kalachakra initiation. For a time, some political dignitaries of Austria defied the protests by China all came on the scene. The governor of the State of Styria and mayor of Graz went in person to greet and fete him. The federal education and culture minister and state secretary for economic affairs all went to Graz to witness the activities by Dalai. Austrian foreign minister also took time out to make a special tour to meet him. The University of Graz went so far as to present Dalai with an honorary certificate. Austrian media all cranked up their propaganda machines. But during this time, and even before that, to be precise, doubts, suspicions, questioning, criticism and rebuke spread wave upon wave on the activities of Dalai and Dalai per se.

In August, 2002, Ethos, a journal in Switzerland published an article ¡°Dalai Lama is smiling-But do the people in Graz know what they are doing?¡±

On September 3, 2002, Der Standard published an article entitled ¡°A Warrior Ritual with the Dalai Lama: The Kalachakra¡±.

On September 5, 2002, the German Weekly of Christian intellectuals Der Rheinische Merkur entitled an article ¡°What is hidden behind the Kalachakra Tantra? Supremely ferocious warriors!¡±



On September 9, 2002, Austrian Der Standard published another article ¡°Wisdom, love, frankness or: what it is after all¡±.

At the same time, the Austrian Catholic church admonished its disciples to keep a distance from the Graz Kalachakra initiation.

The most resounding of all were the criticism by a German couple, Victor & Victoria Trimondi. If we say that the above articles were directed at the Graz Kalachakra initiation per se, Victor & Victoria Trimondi relentlessly directed their thrust of attack against Dalai.

II

Victor & Victoria Trimondi published their views by writing books, granting interviews with journalists, making speeches and publishing articles on the Internet.

As early as in May 2002, before Dalai visited Munich, Victor & Victoria Trimondi issued a statement to the press, demanding open debate with Dalai Lama on the following questions:

(1) The non-democratic organizational structure and despotic rule pattern of Tibetans in exile;

(2) Incidents (such as Shugden) of suppressing religious minorities;

(3) Appropriating donations;

(4) Superstition in the government of Tibetans in exile and Tibetan Buddhism;

(5) Strongly influencing the new right wings and new Nazis by Tibetan Buddhist ideas and practice;

(6) Deliberate falsification of the history of Tibet in order to foster his absolute image;

(7) Openly declaring to replace Western decadence with Tibetan Buddhism;

(8) Sex exploitation and harassment of women in the rituals of Tibetan Buddhism.

(9) Sharpening the conflicts between Tibet and China through one-sided information;

(10) Defaming and suppressing their critics.

Before the Kalachakra initiation in Graz, Victor & Victoria Trimondi raised 20 questions through the media, centering round religious activity.

At the same time, they published two books and many articles and interviews, exposing and criticizing Dalai. Their criticisms are concentrated on the following issues:

1. Relations between Dalai and Nazi.

Victor & Victoria Trimondi presented a large amount of solid evidence to reveal the relationship between Dalai and Nazi Germany and Nazis.

They said that Nazis developed special interest in Tibet as they believed that the Kingdom of Aryan has special race relations with Tibetans.

Nazi SS head Heinrich Himmler sent Ernst schŠfer and Bruno Beger to head the ¡°SS SchŠfer Expedition¡± to tour Tibet in 1938. Upon their return in August 1939, they were greeted with a grand ceremony. Heinrich Himmler presented them with the SS skull ring and dagger of honor in recognition. On January 16, 1943, SchŠfer built up the Sven Hedin Institute for Central Asian Research and SchŠfer was made the president. On the same day, SchŠfer¡¯s film Secret of Tibet shot during the expedition in 1939 was shown. In 1971 Beger appeared in a German court and was sentenced to three years of imprisonment on probation for his national socialist crimes.

The racist, who was the last survivor of the ¡°SS SchŠfer Expedition¡± (dying in 1998), met the 14th Dalai Lama at least five times (in 1983, 1984, 1985, 1986, and 1994). The meetings were all very hearty affairs. The former SS member dedicated a small brochure entitled My Encounters with the Ocean of Knowledge to the first three (Beger, 1986).

Miguel Serrano was the only westerner who traveled to meet the Dalai Lama as the monk-emperor of the Tibetan Buddhists fled from Tibet to India. He was active as a diplomat for Chile in several countries, including India, Yugoslavia, Romania, Bulgaria, and Austria. Largely unnoticed by the public, Serrano has been in friendly contact with numerous prominent national socialist and fascist figures since the 1970s. Serrano said that Hitler did not commit suicide; rather he was able to return to his subterranean home of Shambhala. ¡°Hitler lives. He did not die in Berlin. I have seen him under the earth. ... I kept this secret for many years¡±.

The 14th Dalai Lama met with the racist Chilean several times (at least in 1959, 1984, and 1992). When he visited Chile in 1992, he was greeted at the airport by, among others, the leader of the National Socialist Party of Chile-Miguel Serrano by name. The principal ideologue of Esoteric Hitlerism told the reporters present that he and the hierarch from Tibet had been good ¡°friends¡± since his time in India.

2. Dalai and evil cult in Japan

Japanese terrorist and head of the evil cult AUM Shinsen-no-kai Shoko Asahara is a worshipper of Hitler and a close friend of Dalai Lama. Dalai issued the Japanese guru with the following letter of recommendation, saying that ¡°Teacher Asahara is my old friend, and I consider it an honor to be able to say the following in favor of him and of his religious activities.¡± The letter of recommendation calls him ¡°an experienced and qualified meditation, tantra, and yoga instructor¡± and ¡°AUM Shinrikyo, Teacher Asahara¡¯s religious organization, is a religious association that distinguishes itself through discipline and good organization and wide-ranging activities in order to suitably further social well-being.¡± The letter said: ¡°I emphatically recommend that AUM be accorded the justly deserved status of a tax-free organization, and that it likewise receive all necessary governmental and social privileges.¡±

3. Policy of peace

Victor & Victoria Trimondi said that the ¡°greatest living prince of peace¡± (Dalai) was quite different from other Nobel Prize winners with regard to the Iraq war. Dalai did not raise any fingers at the policy of war of the US Bush Administration; nor did he voice support to the anti-war demonstrations in all parts of the world. On March 11, 2003, five days before the US launched the war, Dalai stated that ¡°all we can do is to pray for the gradual end of war tradition. But I do not know whether our prayer could of any practical help. But that is all we can do.¡± On March 22, Dalai¡¯s office issued a statement saying that the Iraq war ¡°is a very complicated event and there is a limit for what his Excellency Dalai Lama can do.¡±

As early as in 1998, when India¡¯s nuclear tests intensified the tense relations between India and Pakistan, Dalai said: ¡°The assumption of the concept that few nations are ok to possess nuclear weapons and the rest of the world should not-that¡¯s undemocratic¡±.

Dalai Lama also praised US approach to bombing Afghanistan: ¡°At the same time, as a quiet fellow, I am amazed and admire that, at this moment, unlike First World War, Second World War, Korean War and Vietnam War, I think the American side is very, very carefully selecting targets, taking maximum precautions about the civilian casualties.¡±

The couple¡¯s criticisms also target at the system represented by Dalai and his separatist acts.

4. Dalai¡¯s separatist acts.

On why is it that the Dalai Lama has up till now been somehow inviolable and barely criticized-not just among the Tibetans themselves but also in western cultural circles, in an interview by Hans Peter Roth of Berner Zeitung in April 1999, Victor and Victoria Trimondi said:

-Because many of the ¡°experts¡± (Tibetologists, religious studies scholars, journalists) already believe in Buddhism and practice meditation or are active in the many Tibet support groups. They cannot and therefore will not make objective judgements at all.

-Because by now the Dalai Lama and Tibet represent a widespread object of longing and a myth in the west, both of which have a taboo character. The loss of this myth frightens many people.

-Because there is essentially no appreciation of the close interweaving of politics and religion which from its own doctrine defines Lamaism.

-Because one will simply not admit the monstrous nature of this system and does not want to lose any illusions, principally because here in the West the Christian churches are rejected by many ¡°seekers¡± and Tibetan Buddhism with the Dalai Lama at the helm appears to be a worthy alternative.

-Because international Lamaism itself engages in extremely clever cover-up politics and does not present itself as it really is to the west.

-Because the Dalai Lama is an important political chess piece in the negotiations between the West and China and thus enjoys the ¡°freedom to do as he chooses¡±.

III

Victor & Victoria Trimondi are the pennames of Herbert Ršttgen and Mariana Ršttgen.

Victor Trimondi (Herbert Ršttgen), born in 1940, graduated in law from Cologne University in 1964, subsequently studied in France and Munich. He divided his past adult life to date into three major interlinked phases:

Revolutionary Phase: 1967-1977

In 1967, he founded the Trikont publishing house in Munich. The publishing house cultivated a social activist program and was very closely linked to the 1968 protest movement. In the 1960s and the 1970s it was often described as the most prominent and original subcultural publisher. Well-known authors and titles (revolutionary classics) from this period included among others: Che Guevara - Bolivianisches Tagebuch [Bolivian Diary] (1968); RŽgis Debray-Revolution in der Revolution [Revolution of the Revolution] (1968); Rudi Dutschke-Der Lange Marsch [The Long March] (1968); Bommi Baumann-Wie Alles Anfing [How It All Began] (1975); Daniel Cohn Bendit -Das Gro¡ìe Bazar [The Grand Bazaar] (1977); Jerry Rubin-Do it (German Translation). Trikont published the first German-language books on feminism, the gay rights and men¡¯s movements, various alternative lifestyles, green politics, regionalism, and the new American Native movement.

Spiritual Phase: 1977-1987

In the late 1970s, he self-published a critique of the radical left: VulkantŠnze -linke und alternative AusgŠnge [Powder-kegs-Leftwing and Alternative Outcomes]. In this period, along with many like-minded individuals, he reached the conclusion that political and sociopolitical activities alone are not enough to solve the pressing problems of human society once and for all. He saw a new and promising possibility in a -as it was described at the time-¡±radical transformation of consciousness¡±. Consequently he turned to the topic of applied spirituality. It was in this frame of mind that he developed the contents of a new publishing program that was supposed to promote a discourse between religion and science, tradition and modernity, myth and history, mysticism and sensuality, as well as between the various cultures and religions, without however abandoning the existing humanist objectives of the preceding publishing phase. To demonstrate the shift in publication policy he renamed the publishing house Dianus-Trikont. Some of the well-known authors from this period included:

Theodore Rozsak-Das unvollendete Tier [The Unfinished Animal] (1982); Morris Berman-Die Wiederverzauberung der Welt [The Re-enchantment of the world] (1983); Nikos Kazantzakis-Buddha-der Blaue Fluss [Buddha -The Blue River] (1984); David Bohm-Die implizierte Ordnung [The Implied Order] (1985); Hazel Hendersen-Das Ende der ¡­konomie [The End of Economy] (1985); David Steindl Rast-FŸlle und Nichts [Plenty and Nothing] (1985); Lawrence Durrell-Das LAcheln des Tao [The Smile of Tao] (1985); Dalai Lama XIV-Logik der Liebe [The Logic of Love] (1985); Joseph Campbell-Lebendiger Mythos [Living Myth] (1985)

Alongside its publishing activity, Dianus-Trikont also organized several spectacular congresses and symposia, either alone or in cooperation with other institutions. To mention some of these here, they included:

1982 -1986:

l Major event at the Frankfurt Book Fair (¡°Das Gleichgewicht der Erde¡± [The Balance of the Earth]), featuring the 14th Dalai Lama and Carolyne Tayangyoma (a Hopi Indian).

l Congress in Alpbach, Austria together with the ¡°Forum International¡± (¡°Andere Wirklichkeiten-Die neue Konvergenz von Naturwissenschaften und spirituellen Traditionen¡± [Other Realities-The New Convergence between the Natural Sciences and Spiritual Traditions]). Speakers: the Fourteenth Dalai Lama, David Bohm, Fritjof Capra, Francisco Varela, David Steindl Rast, Rupert Sheldrake, Gopi Krishna.

l Conference in Stift Zwettl, Austria -¡±Celtic Consciousness¡±.

l Munich and Frankfurt-a number of public meetings on the relationship between metaphysics, myth, politics and science with Morris Berman, David Steindl Rast, Robert Muller, Hazel Hendersen, William I. Thompson, Franz Alt and others (¡°Metapolitics¡±).

l Munich and Eibsee-conference with the 14th Dalai Lama, Carl Friedrich von WeizsAcker, Raimundo Panikkar, Marie Louise von Franz, Joseph Needham. Topic: ¡°Space and Time¡±. Vienna -co-organization of the official state visit of the Dalai Lama to Austria and the former Austrian President Rudolf KirschlAger.

Culturally Critical Phase: from 1988 on:

In 1986 the Dianus-Trikont publishing house closed. In 1989 he married his current wife, Victoria (Mariana) and started a new life. Looking back, until the end of the 1980s, he invested great hopes for social transformation in the encounters with and between various religious traditions. He thus saw the so-called New Age movement as a large-scale experiment from which, via a social coincidentia oppositorum (of tradition and modernity), a new culture might emerge which would be able to meet the challenges of globalization. Nevertheless, his wife and he very soon noticed (although at first we did not want to admit it) that these ¡°intercultural meetings¡± were to a large extent played out at a superficial level, and had no influence upon the religious dogmas and cultic mysteries at heart. So they intensified their previous studies in theology, mythology, history, the history of religion, anthropology, depth psychology and related disciplines.

Between 1989 and 1991 they conceived and organized several intercultural events.

Between 1994 and 1998 they drafted a fundamental critique of Tibetan Buddhism within the context of this project (¡°Die andere Seite des tibetischen Buddhismus-Ritual als Politik -Politik als Ritual¡± [The Other Side of Tibetan Buddhism-Ritual as Politics-Politics as Ritual]). Appeared later under the title: Der Schatten des Dalai Lama-SexualitAt, Magie und Politik im tibetischen Buddhismus [The Shadow of the Dalai Lama-Sexuality, Magic and Politics in Tibetan Buddhism].

In 2002, they published the works Hitler-Buddha-Krishna-Eine unheilige Allianz vom Dritten Reich bis heute [Hitler-Buddha-Krishna-An Unholy Alliance from the Third Reich until now].

Victoria Trimondi (Mariana Rattgen) was born into a family of artists, graduated from the LycŽe Francais de Vienne. She speaks several languages. Trained as a violinist at the Vienna College of Music and at the Conservatory of the City of Vienna, she studied history and art history and performance recitations in French with the Austrian composer Friedrich Cerha and the music ensemble ¡°Die Reihe¡± in the Vienna Concert Hall. Artistic presenter of the Wiener Straussorchester [Viennese Strauss Orchestra]. Collaboration with the Russian Music Festivals in Tours, France. Freelancer for the ORF (state broadcaster).

In 1988, she staged the Intercultural Art Days (Kunsttage) festival (¡°Das Sakrale und die Kunst¡± [The Sacred and Art]). The festival was focused on an ecumenical meeting between nine religions, each represented by a delegate and an artist. The goal of the meeting was the search for a mutual interreligious and intercultural communication despite divergent styles of ritual and differing metaphysical standpoints. The ¡°language of art¡± was supposed to serve as a bridge-builder between the apparently unbridgeable religious fronts. Since 1986, she has been engaged in the intensive study of theology, mythology, history, the history of religion, depth psychology and related areas.

In 1989, she married to Victor Trimondi (Herbert Rattgen). Very soon after , they began researches, focusing upon the topic of gender roles in myths, religions and religious mysteries. In 1990 the couple founded the ¡°Interkulturelle Gesellschaft fŸr kreative Symbolforschung¡± [Intercultural Society for the Creative Symbolic of Research]. Under their management this institution staged several meetings about comparative studies of myth and religion. Alongside this they co-authored a study of the mythological and symbolic background to the modern history of science-from the Copernican model of the world to the construction of the hydrogen bomb (¡°Die Kernspaltung Gottes-Alchemie als Welttheater¡± [God¡¯s Nuclear Fission-Alchemy as World Theater]).

At the end of 1994, they began a research project spanning several years on the topic of ¡°Die Bedeutung der traditionellen Religionen fŸr die Weltebildung und KreativitAt in einer Kultur der Zukunft¡± [The Significance of Traditional Religions for the Formation of Values and Creativity in a Future Culture]. Within the framework of this project they wrote a culturally critical examination of Tibetan Buddhism (¡°Der Schatten des Dalai Lama-SexualitAt, Magie und Politik im tibetischen Buddhismus¡± [The Shadow of the Dalai Lama-Sexuality, Magic and Politics in Tibetan Buddhism]. Besides this, as a minor study they also formulated a depth psychology interpretation of ¡°Traum des Grafen Yorck¡±, the Dream of Count Yorck]. In 1997 they founded the ¡°Institut fŸr kreative Kulturforschung¡± [Institute for Creative Cultural Research].

Publications (1999-2002):

l Der Schatten des Dalai Lama-SexualitAt, Magie und Politik im tibetischen Buddhismus [The shadow of the Dalai Lama-sexuality, magic and politics in Tibetan Buddhism]. Patmos Verlag. (Together with Victor Trimondi)

l Hitler-Buddha-Krishna -Eine unheilige Allianz vom Dritten Reich bis heute [Hitler-Buddha-Krishna-An Unholy Alliance from the Third Reich until now]. Ueberreuter Verlag (Together with Victor Trimondi)

When asked why they have made the about-face if he were also a figure of light for them in the past in an interview with Yabyum of Edi Goetschel in November 1999, Victor and Victoria Trimondi said that ¡°Five years ago, when we began the research for our cultural historical book we had a thoroughly positive attitude toward Tibetan Buddhism. Like very many people, we believed that the Dalai Lama expressed with courage and conviction a majority of the social cum political and individual values which were also close to our hearts: peaceableness, compassion for all suffering creatures, the overcoming of class and racial barriers, ecological awareness, individual freedom, the transcending of the concept of Ôenemy¡¯, a sense of community, social engagement, inter-religious dialog, a meeting of cultures and much more.

¡°But we were especially attracted to Tantrism, the actual heart of Tibetan Buddhism. Here it appeared as a religion, which at last took the equality of the sexes seriously, and rather than banishing erotic love from the sacred realm placed it at its very center.

¡°But it was not just the history of ideas which united us with the Fourteenth Dalai Lama. As a publisher I have published books of his, and have organized several symposia and major events for him. In 1982 I brought him from Paris to the Frankfurt Book Fair in a small propeller-driven aircraft. The plane was caught in a storm and began to toss wildly. All the passengers grew pale, including the Dalai Lama. Such moments in life generate bonds, and a relaxed friendship developed. ¡°With the intention of discovering in Tibetan Buddhism a spiritual teaching able to offer answers and solutions to the problems of the world, we studied the foundations of Buddhism, the Tantric texts, the history of Tantrism, and the biographies of earlier Tantrics, but above all we got down to the problem of the history of Tibet, the Dalai Lamas and the politics of the Tibetans in exile.

¡°The results were more than sobering, and led to a total revision of our previous attitude. Instead of a peaceful and tolerant culture we discovered a warlike and aggressive one; instead of a positive attitude towards women and sexual equality we came to know a system which took the oppression and exploitation of women to new refined heights. The repression of dissidents, despotism, intolerance, a boundless obsession with power, the use of demonization and fear as political instruments, contempt for everything human-we were forced to recognize everything we had never expected in the texts, rituals and history of this religion.

¡°At times the recognition of the shady side of Tibetan Buddhism was accompanied by a sense of personal crisis for us-since it meant taking leave of a highly valued person, a spiritual role-model and a personal friend.¡±


By: SUN SHUZHU


China Society For Human Rights Studies
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