by Victor and Victoria Trimondi
extracted from 'The Shadow of the Dalai Lama'
The spread of the Shambhala myth and the Kalachakra Tantra in
the West has a history of its own.
It does definitely not first begin with the
expulsion of the lamas from Tibet (in 1959) and their diaspora across the
whole world, but rather commences at the beginning of the twentieth century
in Russia with the religious political activity of an ethnic Buriat by the
name of Agvan Dorjiev.
missionary Agvan Dorjiev
Even in his youth, Agvan Dorjiev (1854–1938), who trained as a monk
in Tibet, was already a very promising individual. For this reason he was as
a young man entrusted with caring for the Thirteenth Dalai Lama. The duties
of the Buriat included among other things the ritual cleansing of the body
and bedroom of the god-king, which implies quite an intimate degree of
Later he was to be at times the closest
political adviser of His Holiness.
Dorjiev was convinced that the union of Tibet with Russia would provide the
Highlands with an extremely favorable future, and was likewise able to
convince the hierarch upon the Lion Throne of the merits of his political
vision for a number of years. He thus advanced to the post of Tibetan envoy
in St. Petersburg and at the Russian court. His work in the capital was
extremely active and varied.
In 1898 he had his first audience with Tsar
Nicholas II, which was supposed to be followed by others. The Russian
government was opening up with greater tolerance towards the Asian
minorities among whom the Buriats were also to be counted, and was
attempting to integrate them more into the Empire whilst still respecting
their religious and cultural autonomy, instead of missionizing them as they
had still done at the outset of the 19th century.
Even as a boy, Nicholas II had been fascinated by Tibet and the “yellow
pontiff” from Lhasa. The famous explorer, Nikolai Przhevalsky,
introduced the 13-year-old Tsarevitch to the history and geopolitics of
Central Asia. Przhevalsky described the Dalai Lama as a "powerful Oriental
pope with dominion over some 250 million Asiatic souls” and believed that a
Russian influence in Tibet would lead to control of the entire continent and
that this must be the first goal of Tsarist foreign policy (Schimmelpennink,
1994, p. 16).
Prince Esper Esperovich Ukhtomsky,
influential at court and deeply impressed by the Buddhist teachings, also
dreamed of a greater Asian Empire under the leadership of the “White Tsars”.
Since the end of the 19th century Buddhism had become a real fashion among
the Russian high society, comparable only to what is currently happening in
Hollywood, where more and more stars profess to the doctrine of the Dalai
Lama. It was considered stylish to appeal to Russia’s Asiatic inheritance
and to invoke the Mongolian blood which flowed in the veins of every Russian
with emotional phrases.
The poet, Vladimir Solovjov declaimed,
“Pan-Mongolism — this word: barbaric, yes!
Yet a sweet sound”
(Block, n.d., p. 247).
The mysto-political influences upon the court of
the Tsar of the naïve demonic village magician, Rasputin, are common
knowledge. Yet the power-political intrigues of an intelligent Asian doctor
by the name of Peter Badmajev ought to have been of far greater
Like Dorjiev, whom he knew well, he was a Buriat
and originally a Buddhist, but he had then converted to Russian Orthodox.
His change of faith was never really bought by those around him, who
frequented him above all as a mighty shaman that was “supposed to be
initiated into all the secrets of Asia” (Golowin, 1977, p. 219).
Badmajev was head of the most famous private hospital in St. Petersburg.
There the cabinet lists for the respective members of government were put
together under his direction.
R. Fülöp-Miller has vividly described the
doctor’s power-political activities:
“In the course of time medicine and
politics, ministerial appointments and 'lotus essences' became more and
more mingled, and a fantastic political magic character arose, which
emanated from Badmajev’s sanatorium and determined the fate of all
Russia. The miracle-working doctor owed this influence especially to his
successful medical-political treatment of the Tsar. ...
Badmajev’s mixtures, potions, and powders
brewed from mysterious herbs from the steppes served not just to remedy
patient’s metabolic disturbances; anyone who took these medicaments
ensured himself an important office in the state at the same time”
(Fülöp-Miller, 1927, pp. 112, 148).
For this “wise and crafty Asian” too, the
guiding idea was the establishment of an Asian empire with the “White Tsar”
at its helm.
In this overheated pro-Asian climate, Dorjiev believed, probably somewhat
rashly, that the Tsar had a genuine personal interest in being initiated
into the secrets of Buddhism. The Buriat’s goal was to establish a mchod-yon
relationship between Nicholas II and the god-king from Lhasa, that is,
Russian state patronage of Lamaism.
Hence a trip to Russia by the Dalai Lama was
prepared which, however, never eventuated.
One would think that Dorjiev had a compassionate heart for the tragic
fate of the Tsarist family. At least, Nicholas II had supported him and the
Thirteenth Dalai Lama had even declared the Russian heir to the throne to be
a Bodhisattva because a number of attempts to give him a Christian baptism
At Dorjiev’s behest, pictures of the Romanovs
adorned the Buddhist temple in St. Petersburg.
Hence, it is extremely surprising that the Buriat greeted the Russian
October Revolution and the seizure of power by the Bolsheviks with great
emotion. What stood behind this about-face, a change of attitude or
understandable opportunism? More likely the former, then at the outset of
the twenties Dorjiev, along with many famous Russian orientalists, was
convinced that Communism and Buddhism were compatible.
He publicly proclaimed that the teaching of
Shakyamuni was an “atheistic religion” and that it would be wrong to
describe it as “unscientific”. Men in his immediate neighborhood even went
so far as to celebrate the historical Buddha as the original founder of
Communism and to glorify Lenin as an incarnation of the Enlightened One.
There are reliable rumors that Dorjiev and Lenin had met.
Initially the Bolsheviks appreciated such currying of favor and made use of
it to win Buddhist Russians over to their ideas. Already in 1919, the second
year of the Revolution, an exhibition of Buddhist art was permitted and
encouraged amidst extreme social turmoil. The teachings of Shakyamuni
lived through a golden era, lectures about the Sutras were held, numerous
Buddhist books were published, contacts were established with Mongolian and
Even the ideas of pan-Mongolism were reawakened
and people began to dream of blood-filled scenes. In the same year, in his
famous poem of hate Die Skythen [The Scythians], Alexander Block
prophesied the fall of Europe through the combined assault of the Russians
and the Mongolians.
In it we can read that,
We shall see through the slits of our eyes
How the Huns fight over your flesh,
How your cities collapse
And your horses graze between the ruins.
(Block, n.d., p. 249)
Even the Soviet Union’s highest-ranking cultural
official of the time, Anatoli Vassilievich Lunacharski, praised Asia
as a pure source of inexhaustible reserves of strength:
“We need the Revolution to toss aside the
power of the bourgeoisie and the power of rationality at the same time
so as to regain the great power of elementary life, so as to dissolve
the world in the real music of intense being. We respect and honor Asia
as an area which until now draws its life energy from exactly these
right sources and which is not poisoned by European reason”.
(Trotzkij, 1968, p. 55).
Yet the Buddhist, pan-Asian El Dorado of
Leningrad transformed itself in 1929 into a hell, as the Stalinist secret
service began with a campaign to eradicate all religious currents. Some
years later Dorjiev was arrested as a counterrevolutionary and then put on
trial for treason and terrorism.
On January 29, 1938 the “friend of the Dalai
Lama” died in a prison hospital.
The Kalachakra temple
in St. Petersburg
There is a simple reason for Dorjiev’s enthusiasm for Russia. He was
convinced that the
Kalachakra system and the Shambhala myth
had their origins in the Empire of the Tsar and would return via it. In 1901
the Buriat had received initiations into the Time Tantra from the Ninth
Panchen Lama which were supposed to have been of central significance for
his future vision.
Ekai Kawaguchi, a Buddhist monk from
Japan who visited Tibet at the turn of the last century, claims to have
heard of a pamphlet in which Dorjiev wrote:
“Shambhala was Russia. The Emperor,
moreover, was an incarnation of Tsongkhapa, and would sooner or later
subdue the whole world and found a gigantic Buddhist empire”
(Snelling, 1993, p. 79).
Although it is not certain whether the lama
really did write this document, it fits in with his religious-political
Additionally, the historians are agreed:
“In my opinion,” W.A. Unkrig writes,
“the religiously-based purpose of Agvan Dorjiev was the foundation of a
Lamaist-oriented kingdom of the Tibetans and Mongols as a theocracy
under the Dalai Lama ... [and] under the protection of Tsarist Russia
... In addition, among the Lamaists there existed the religiously
grounded hope for help from a ‘Messianic Kingdom’ in the North ...
called 'Northern Shambhala’”
(quoted by Snelling, 1993, p. 79).
At the center of Dorjiev’s activities in Russia
stood the construction of a three-dimensional mandala — the Buddhist temple
in St. Petersburg. The shrine was dedicated to the Kalachakra deity. The
Dalai Lama’s envoy succeeded in bringing together a respectable number of
prominent Russians who approved of and supported the project. The architects
came from the West.
A painter by the name of Nicholas Roerich,
who later became a fanatic propagandist for Kalachakra doctrine, produced
the designs for the stained-glass windows. Work commenced in 1909. In the
central hall various main gods from the Tibetan pantheon were represented
with statues and pictures, including among others Dorjiev’s wrathful
initiation deity, Vajrabhairava.
Regarding the décor, it is perhaps also of
interest that there was a swastika motif which the Bolsheviks knocked out
during the Second World War. There was sufficient room for several lamas,
who looked after the ritual life, to live on the grounds. Dorjiev had
originally intended to triple the staffing and to construct not just a
temple but also a whole monastery. This was prevented, however, by the
intervention of the Russian Orthodox Church.
The inauguration took place in 1915, an important social event with numerous
figures from public life and the official representatives of various Asian
The Dalai Lama sent a powerful delegation,
“to represent the Buddhist Papacy and assist
the Tibetan Envoy Dorjiev”
(Snelling, 1993, p. 159).
Nicholas II had already viewed the Kalachakra
temple privately together with members of his family several days before the
Officially, the shrine was declared to be a place for the needs of the
Buriat and Kalmyk minorities in the capital. With regard to its occult
functions it was undoubtedly a tantric mandala with which the Kalachakra
system was to be transplanted into the West. Then, as we have already
explained, from the lamas’ traditional point of view founding a temple is
seen as an act of spiritual occupation of a territory.
The legends about the construction of first
Buddhist monastery (Samye) on Tibetan soil show that it is a matter of a
symbolic deed with which the victory of Buddhism over the native gods (or
demons) is celebrated. Such sacred buildings as the Kalachakra temple in St.
Petersburg are cosmograms which are — in their own way of seeing things —
employed by the lamas as magic seals in order to spiritually subjugate
countries and peoples.
It is in this sense that the Italian, Fosco
Maraini, has also described the monasteries in his poetic travelogue
about Tibet as,
“factories of a holy technology or
laboratories of spiritual science”
(Maraini, 1952, p. 172).
In our opinion this approximates very closely
the Lamaist self-concept. Perhaps it is also the reason why the Bolsheviks
later housed an evolutionary technology laboratory in the confiscated
Kalachakra shrine of St. Petersburg and performed genetic experiments before
the eyes of the tantric terror gods.
The temple was first returned to the Buddhists in June 1991. In the same
year, a few days before his own death, the English expert on Buddhism,
John Snelling, completed his biography of the god-king’s Buriat envoy.
In it he poses the following possibility:
“Who knows then but what I call Dorjiev's
Shambhala Project for a great Buddhist confederation stretching from
Tibet to Siberia, but now with connections across to Western Europe and
even internationally, may well become a very real possibility”
(Snelling, 1993, xii).
Here, Snelling can only mean the explosive
spread of Tantric Buddhism across the whole world.
If we take account of the changes that time brings with it, then today the
Kalachakra temple in Petersburg would be comparable with the Tibet House in
New York. Both institutions function(ed) as semi-occult centers outwardly
disguised as cultural institutions. In both instances the spread of the Kalachakra idea is/was central as well.
But there is also a much closer connection:
Robert Alexander Farrar Thurman, the founder and current leader of the
Tibet House, went to Dharamsala at the beginning of the sixties. There he
was ordained by the Dalai Lama in person. Subsequently, the Kalmyk, Geshe
Wangyal (1901-1983), was appointed to teach the American, who today
proclaims that he shall experience the Buddhization of the USA in this
Thurman thus received his tantric initiations
This guru lineage establishes a direct connection to Agvan Dorjiev.
Namely, that as a 19-year-old novice Lama Wangyal accompanied the
Buriat to St. Petersburg and was initiated by him. Thus, Robert Thurman’s
“line guru” is, via Wangyal, the old master Dorjiev. Dorjiev — Wangyal —
Thurman form a chain of initiations.
From a tantric viewpoint the spirit of the
master live on in the figure of the pupil. It can thus be assumed that as
Dorjiev’s “successor” Thurman represents an emanation of the extremely
aggressive protective deity, Vajrabhairava, who had incarnated
himself in the Buriat. At any rate, Thurman has to be associated with
Dorjiev’s global Shambhala utopia.
His close interconnection with the Kalachakra
Tantra is additionally a result of his spending several months in
Dharamsala under the supervision of Namgyal monks, who are specialized in
the time doctrine.
Madame Blavatsky and
the Shambhala myth
Yet, as the real pioneering deed in the spread
of the Shambhala myth in the West we have to present the life and work of a
woman. Helena Petrovna Blavatsky (1831–1891), the influential founder
of Theosophy, possibly contributed more to the globalization of a warlike
Buddhism than she was aware of.
The noble-born Russian is supposed to have
already been a gifted medium as a child. After an adventurous life (among
other things she worked as a rider in a circus) her spiritual career as such
began in the 1870s in the USA. At first she tried her hand at all kinds of
spiritualist séances. Then she wrote her first occult book, later world
famous, Isis Unveiled (first published in 1875).
As the title reveals, at this stage she oriented
herself to secret Egyptian teachings. There is almost no trace of Buddhist
thought to be found in this work. In 1879 together with her most loyal
follower, Colonel Henry Steele Olcott, Blavatsky made a journey to
Bombay and to the teachings of Buddha Gautama. There too, the doctrine of
the “great White Brotherhood of Tibet” and the mysterious spiritual masters
who determine the fate of humanity was invented, or rather, in Blavatsky’s
terms, “received” from the higher realms.
Tibet, which, her own claims to the contrary, she had probably never
visited, was a grand obsession for the occultist. She liked to describe her
own facial characteristics as “Kalmyk-Buddhist-Tatar”. Even though her
esoteric system is syncretized out of all religions, since her work on the
Secret Doctrine Tibetan/Tantric Buddhism takes pride of place among them.
A detailed comparison of the later work of the Theosophist with the
Shambhala myth and the Kalachakra Tantra would reveal astounding
similarities. Admittedly she only knew the Time Tantra from the brief
comments of the first western Tibetologist, the Hungarian, Csoma de Körös,
but her writings are permeated by the same spirit which also animates the
“Highest Tantra of all”.
The mystic Secret
Dzyan, which the Russian claimed to have “received” from a
Tibetan master and which she wrote her Secret Doctrine as a commentary upon,
is central to her doctrine. It is supposed to be the first volume of the
21 Books of Kiu te, in which all the esoteric doctrines of our universe
are encoded according to Blavatsky.
What are we dealing with here?
The historian David Reigle suspects that
by the mysterious Books of Kiu te she means the tantra section of the
Tibetan Tanjur and Kanjur, the officially codified Tibetan collections of
Buddhist doctrinal writings, about which only little was known at the time.
But this is not certain. There is also supposed to be a Tibetan tradition
which claims that the Books of Kiu te were all to be found in the
kingdom of Shambhala (Reigle, 1983, p. 3). Following such opinions Madame
Blavatsky’s secret directions would have been drawn directly from the
In her philosophy the ADI BUDDHA system is of central importance, and
likewise the fivefold group of the Dhyani (or meditation) Buddhas and the
glorification of Amitabha as the supreme god of light, whom she compares
with the “Ancient of Days” of the Jewish Cabala. Astutely, she recognizes
the Chinese goddess Guanyin as the “genius of water” (Spierenburg,
1991, p. 13).
But as “mother, wife, and daughter” she is
subordinate to the “First Word”, the Tibetan fire god Avalokiteshvara.
The result is — as in the Kalachakra Tantra — an obsessive solar and fire
cult. Her fire worship exhibits an original development in the principal
deity of our age, Fohat by name. Among other things he is said to
emanate in all forms of electricity.
Madame Blavatsky was not informed about the sexual magic practices in the
tantras. She herself supported sexual abstinence as “occult hygiene of mind
and body” (Meade, 1987, p. 398).
She claimed to be a virgin all her life, but a
report from her doctors reveals this was not the truth.
“To Hades with the sex love!”, she cursed,
“It is a beastly appetite that should be starved into submission”
(Symonds, 1959, p. 64).
When the sexes first appeared — we learn from
the Secret Book of Dzyan — they brought disaster to the world.
The decline into the material began with a
sexual indiscretion of the gods:
“They took wives fair to look upon. Wives
from the mindless, the narrow-headed. … Then the third eye acted no
(Blavatsky, 1888, vol. 2, p. 13).
Blavatsky was probably convinced that her
female body was being borrowed by a male Tibetan yogi. At any rate her
closest co-worker, Henry Steele Olcott, who so admired her works that he
could not believe they could be the work of a woman, suspected this.
Hence, thinking of Madame, he asked an Indian
“But can the atman [higher self] of a yogi
be transferred into the body of a woman?”.
The Indian replied,
“He can clothe his soul in her physical form
with as much ease as he can put on a woman's dress. In every physical
aspect and relation he would then be like a woman; internally he would
(Symonds, 1959, p. 142).
As in the Kalachakra Tantra, androgyny is
also considered the supreme goal along the path to enlightenment in
Theosophy. The gods are simultaneously “male-female”. Their bisexuality is
concentrated in the figure of Avalokiteshvara, the cosmic Adam.
Through her equation of the ADI BUDDHA with the Bodhisattva Avalokiteshvara
Madame Blavatsky clears the way for a cosmologization of the latter’s
earthly embodiment, the Dalai Lama. For her, the Bodhisattva is “the
powerful and all-seeing”, the “savior of humanity” and we learn that as “the
most perfect Buddha” he will incarnate in the Dalai Lama or the Panchen Lama
in order to redeem the whole world (Blavatsky, 1888, vol. 2, p. 178).
As in the Shambhala myth, the Russian presumes that a secret world
government exists, whose members, the Mahatmas, were brought together in an
esoteric society in the 14th century by the founder of the Gelugpa order,
Tsongkhapa. The “White
Brotherhood”, as this secret federation is known, still exists in
Tibet, even if hidden from view, and influences the fate of humanity. It
consists of superhumans who watch over the evolution of the citizens
of the earth.
Likewise, the catastrophic destruction of the old eon and the creation of a
new paradisiacal realm are part of the Theosophical world view. Here,
Blavatsky quotes the same Indian source from which the Kalachakra Tantra
is also nourished, the Vishnu Purana.
There it says of the doomsday ruler that,
“He ... shall descend on Earth as an
outstanding Brahman from Shambhala ... endowed with the eight superhuman
faculties. Through his irresistible power he will ... destroy all whose
hearts have been relinquished to evil. He will re-establish
righteousness on earth”
(Blavatsky, 1888, vol. 1, p. 378).
Of course, the Russian was able to read much
into the Tibetan Buddhist doctrine, since in her time only a few of the
original texts had been translated into a western language. But it is
definitely wrong to dismiss her numerous theses as pure fantasy, as her
speculative world brings her closer to the imagination and occult ambience
of Lamaism than some philologically accurate translations of Sanskrit
With an unerring instinct and a visionary
mastery she discovered many of the ideas and forces which are at work in the
tantric teachings. In that she attained these insights more through
intuition and mediumism than through scientific research, she can
be regarded as the semi-aware instrument of a Buddhist-Tibetan world
At any rate, of all the western “believers in
Tibet” she contributed the most to the spread of the idea of the Land of
Snows as a unfathomable mystery. Without the occult veil which Madame
Blavatsky cast over Tibet and its clergy, Tantric Buddhism would only be
half as attractive in the West.
The Fourteenth Dalai Lama is also aware of the
great importance of such female allies and has hence frequently praised
Blavatsky’s pioneering work.
Nicholas Roerich and
the Kalachakra Tantra
A further two individuals who won the most respect for the Shambhala myth in
the West before the flight of the Fourteenth Dalai Lama, were also Russians,
Nicholas Roerich (1874–1947) and his wife Helena Ivanovna
(1879–1955). Roerich was a lifelong painter, influenced by the late art
nouveau movement. He believed himself to be a reincarnation of Leonardo da
Via his paintings, of which the majority
featured Asian subjects, especially the mountainous landscapes of the
Himalayas, he attempted to spread his religious message. He became
interested in the ideas of Theosophy very early on; his wife translated
Madame Blavatsky’s Secret Doctrine into Russian. The occultist led him
to Buddhism, which was as we have said en vogue in the society of St.
Petersburg at the time.
We have already briefly encountered him as a
designer of Agvan Dorjiev’s Kalachakra temple. He was a close friend of the
Buriat. In contrast, he hated Albert Grünwedel and regarded his work
with deep mistrust. Between the years of 1924 and 1928 he wandered
throughout Central Asia in search of the kingdom of Shambhala and
subsequently published a travel diary.
In 1929 he began a very successful international action, the Roerich Banner
of Peace and the Peace Pact, in which warring nations were supposed to
commit themselves to protecting each other’s cultural assets from
destruction. In the White House in 1935 the Roerich Pact was signed by 21
nations in the presence of President Franklin Delano Roosevelt.
The migrant Russian succeeded in gaining
constant access to circles of government, especially since the American
agricultural minister, Henry Wallace, had adopted him as his guru. In 1947
the painter died in the Himalayan foothills of northern India.
With great zeal his wife continued her husband’s religious work up until the
nineteen-fifties. Helena Ivanovna had from the outset actively participated
in the formation of her husband’s ideas. Above all it is to her that we owe
the numerous writings about Agni Yoga, the core of their mutual teachings.
Roerich saw her as something like his shakti, and openly admitted to
her contribution to the development of his vision.
He said in one statement that in his
understanding of the world,
“the duty of the woman [is] to lead her male
partner to the highest and most beautiful, and then to inspire him to
open himself up to the higher world of the spirit and to import both
valuable and beautiful aspects and ethical and social ones into life”
(Augustat, 1993, p. 50).
In his otherwise Indian Buddhist doctrinal
system there was a revering of the “mother the world” that probably came
from the Russian Orthodox Church.
Roerich first learned about the Kalachakra Tantra from Agvan
Dorjiev during his work on the temple in St. Petersburg. Later, in
Darjeeling, he had contact to the lama Ngawang Kalzang, who was also
the teacher of the German, Lama Govinda, and was well versed in the time
teachings. It is, however, most unlikely that Roerich received specific
initiations from him or others, as his statements about the Kalachakra
Tantra do not display a great deal of expertise. Perhaps it was
precisely because of this that he saw in it the “happy news “ of the new eon
He thus took up exactly the opposite position to
his contemporary and acquaintance, Albert Grünwedel, who fanatically
denounced the supreme Buddhist doctrinal system as a work of the devil.
“Kalachakra”, Roerich wrote,
“is the doctrine which is attributed to the
numerous rulers of Shambhala. ... But in reality this doctrine is the
great revelation brought to humankind ... by the lords of fire, the sons
of reason who are and were the lords of Shambhala”
(Schule der Lebensweisheit, 1990, pp. 79,
According to Roerich, the “fiery doctrine was
covered in dust “ up until the twentieth century. (Schule der
Lebensweisheit, 1990, p. 122). But now the time had come in which it
would spread all over the world.
As far as their essential core was concerned,
all other religions were supposed to be included in the Time Tantra
“There are now so many teachers — so
different and so hostile to one another; and nonetheless so many speak
of the One, and the Kalachakra expresses this One”, the Russian has a
Tibetan lama say.
“One of your priests once asked me: Are the
Cabala and Shambhala not parts of the one teaching? He asked: Is the
great Moses not a initiate of the same doctrine and a servant of its
(Schule der Lebensweisheit, 1990, p. 78).
For Roerich and his wife the Time Tantra contains a sparkling
"This Teaching of Kalachakra, this
utilization of the primary energy, has been called the Teaching of
Fire. The Hindu peoples know the great Agni — ancient teaching
though it be, it shall be the new teaching for the New Era. We must
think of the future; and in the teaching of Kalachakra we know there
lies all the material which may be applied for greatest use. […]
Kalachakra is the Teaching ascribed to the
various Lords of Shambhala […]
But in reality this Teaching is the Great
Revelation brought to humanity at the dawn of its conscious evolution in
the third race of the fourth cycle of Earth by the Lords of Fire, the
Sons of reason who were an are the Lords of Shambhala”
(Reigle, 1986, p. 38).
The interpretation which the Russian couple give
to the Kalachakra Tantra in their numerous publications may be
described without any exaggeration as a “pyromaniac obsession”. For them,
fire becomes an autocratic primary substance that dissolves all in its
flames. It functions as the sole creative universal principle.
All the other elements, out of the various
admixtures of which the variety of life arises, disappear in the flaming
process of creation:
“Do not seek the creative fire in the
inertia of earth, in the seething waves of water, in the storms of the
(H. I. Roerich, 1980, vol. I, p. 5).
Keep away from the other “elements” as “they
do not love fire”
(H. I. Roerich, 1980, vol. I, p. 7).
Only the “fiery world” brings blessing.
Everyone carries the “sparks of the fiery world in their hearts”
(H. I. Roerich, 1980, vol. II, p. 8).
This announces itself through “fiery signs”.
“Rainbow flames” confirm the endeavors of the spirit. But only after a
“baptism of fire” do all the righteous proceed with “flaming hearts” to
the “empire of the fiery world” in which there are no shadows. They are
welcomed by “fire angels”.
“The luminosity of every part of the fiery
world generates an everlasting radiance”
(H. I. Roerich, 1980, vol. II, p. 8).
The “song of fire sounds like the music of
(H. I. Roerich, 1980, vol. II, p. 8).
At the center of this world lies the
“supreme fire”. Since the small and the large cosmos are one, the “fiery
chakras” of the individual humans correspond to “the fiery structures of
(H. I. Roerich, 1980, vol. I, p. 240).
This fire cult is supposed to be ancient
and in the dim and distant past its shrines already stood in the Himalayas:
"Beyond the Kanchenjunga are old menhirs
of the great sun cult. Beyond the Kanchenjunga is the birthplace of the
sacred Swastika, sign of fire. Now in the day of Agni Yoga, the element
of fire is again entering the spirit.”
(N. Roerich, 1985, p. 36, 37).
Madame Blavatsky’s above-mentioned god of
electricity, Fohat, is also highly honored by the Roerichs.
The Roerichs’ fiery philosophy is put into practice through a particular
sacred system which is called Agni Yoga. We were unable to determine the
degree to which it follows the traditions of the already described
Sadanga Yoga, practiced in the Kalachakra Tantra. Agni Yoga gives
the impression that is conducted more ethically and with feelings than
technically and with method. Admittedly the Roerich texts also talk of an
unchaining of the kundalini (fire serpent), but nowhere is there
discussion of sexual practices. In contrast, the philosophy of the two
Russians requires strict abstinence and is antagonistic to everything
In 1920 the first Agni Yoga group was founded by the married couple.
The teachings, we learn, come from the East ,
indeed direct from the mythical kingdom:
"And Asia when she speaks the Blessed
Shambhala, about Agni Yoga, about the Teaching of Flame, knows that the
holy spirit of flame can unite the human hearts in a resplendent
(N. Roerich, 1985, p. 294).
Agni Yoga is supposed to join the great
world religions together and serve as a common basis for them.
With great regret the Roerichs discover that the people do not listen to the
“fiery tongues” that speak to them and want to initiate them into the
secrets of the flames. They appropriated only the external appearances of
the force of fire, like electricity, and otherwise feared the element. Yet
the “space fire demands revelation” and whoever closes out its voice will
perish in the flames (H. I. Roerich, 1980, p. 30).
Even if it is predicted in the cosmic plan, the destruction of all dark and
ignorant powers does not happen by itself. It needs to be accelerated by the
forces of good. It is a matter of victory and defeat, of heroic courage and
Here is the moment in which the figure of the
Shambhala warriors steps into the plan and battles with the inexorably
advancing Evil which wants to extinguish Holy Flame:
“They shall come — the extinguishers; they
shall come — the destroyers; they shall come — the powers of darkness.
Corrosion that has already begun cannot be checked”
(H. I. Roerich, 1980, vol. I, p. 124).
We hear from Helena Ivanova Roerich that,
“the term Shambhala truly is inseparably
linked to fiery apparitions”.
(H. I. Roerich, 1980, vol. I, p. 26).
“Fire signs introduce the epoch of Shambhala”,
writes her spouse.
(Schule der Lebensweisheit, 1990, p. 29).
It is not surprising that the Russian
visionaries imagined the temple of Shambhala as an “alchemic laboratory”,
then a fire oven, the athanor, also stood at the heart of the
hermetic art, as western alchemy was known.
The couple consider Shambhala, the,
“city of happiness”, to be the “geographic
residence or workplace of the brotherhood and seat of the interplanetary
government in the trans-Himalaya”
(Augustat, 1993, p. 153).
In an official fundamental declaration of the
two it says:
“The brotherhood is the spiritual union of
highly developed entities from other planets or hierarchs, which as a
cosmic institution is responsible to a higher institution for the entire
evolution of the planet Earth. The interplanetary government consists of
cosmic offices, which are occupied by the hierarch depending on the task
and the age”
(Augustat, 1993, p. 149).
The Mahatmas, as these hierarchs are
called in reference to Madame Blavatsky, have practical political
power interests and are in direct contact with certain heads of state of our
world, even if the ordinary mortals have no inkling of this.
Then it is impossible for normal humans to discover the main lodge of the
“How can one find the way to our
laboratories? Without being called no-one will get to us”, Roerich
(Schule der Lebensweisheit, 1990, p. 9).
From there the Mahatmas coordinate an
army of in part paid agents, who operate here on Earth in the name of the
hidden kingdom. In the meantime the whole planet is covered by a net of
members, assistants, contacts, and spies of the “international government”
who are only waiting for the sign from their command center in Shambhala in
order to step into the light and reveal themselves to humanity.
Likewise, the activities and resolutions of the “invisible international
government” are all but impenetrable for an outsider. There is a law which
states that each earthly nation will only be visited and “warned” by an
envoy from Shambhala once in a century. An exception was probably made
during the French Revolution, then “hierarchs” like the Comte de Saint
Germain for example were extremely active at this troubled time.
Sadly he died in the year 1784,
“as a result of the undisciplined thinking
of one of his assistants”.
(Schule der Lebensweisheit, 1990, p.
The dissolute life of his sadhaka
(pupil), Cagliostro, was probably to blame for his not being able to
participate in the great events of 1789 (the storming of the Bastille).
According to Roerich the members of the government of Shambhala have the
ability to telepathically penetrate into the consciousness of the citizens
of Earth without them realizing where particular ideas come from:
“Like arrows the transmissions of the
community bore into the brains of humanity”
(Schule der Lebensweisheit, 1990, p. 10).
Sometimes this takes place using apparatuses
especially constructed for this purpose.
But they are not permitted to openly reveal
their amazing magical abilities:
“Who can exist without food? Who can get by
without sleep? Who is immune to heat and cold? Who can heal wounds?
Truly only one who has studied Kalachakra”
(Schule der Lebensweisheit, 1990, p. 77).
Tableau of N. Roerich:
“The command of Rigden-jyepo
For the Russian couple all the interventions of
the governing yogi caste have just one goal, to prepare for the coming of
the future Buddha Maitreya Morya or Rigden-jyepo, who shall
then make all important decisions. According to the Roerichs both names are
synonyms for the Rudra Chakrin, the “wrathful wheel turner” and
doomsday ruler of the Kalachakra Tantra.
We thus await a fairytale oriental despot who
cares about his subjects:
“Just like a diamond the light shines from
the tower of Shambhala. He is there — Rigden-jyepo, untiring, ever
watchful for the sake of humanity. His eyes never close. In his magic
mirror he sees everything which happens on Earth. And the power of his
thoughts penetrates through to the distant countries. ... His
immeasurable riches lay waiting to help all the needy who offer to serve
the cause of uprightness”
(Augustat, 1993, p. 11).
In passing, this doomsday emperor from Shambhala
also reveals himself to be the western king of the Holy Grail, who holds the
Holy Stone in his hands and who emigrated to Tibet under cover centuries
ago. He is returning now, messengers announce him. True Knights of the
Holy Grail are already incarnated on Earth, unrecognized .
The followers of the Roerichs even believe that
their master himself protected the grail for a time and then returned it to
Shambhala on his trip to Asia (Augustat, 1993, p. 114).
"Why do clouds gather when the Stone [the
Grail] becomes dull? If the Stone becomes heavy, blood shall be
spilled”, we learn mysteriously
(Schule der Lebensweisheit, 1990, p. 88).
Behind this secret of the grail lies the
apodictic statement known from almost all religions that total war, indeed
the destruction of the world, is necessary in order to attain paradise. It
is essential because in a good dualist cliché the “brotherhood of Good” is
always counterpoised by the “brotherhood of Evil”. The “sons of darkness”
have succeeded in severing humanity’s connection to the “higher world”, the
The forces of the depths lurk everywhere.
Extreme caution is required since an ordinary mortal can barely distinguish
the Evil from the Good, and further,
“the brotherhood of Evil attempts to imitate
the Good’s method of action”.
(Schule der Lebensweisheit, 1990, p.
The final battle between Light and Darkness is -
the Roerichs say - presaged in the prophecies of the ancestors and the
writings of the wise and must therefore take place. When natural disasters
and crimes begin to pile up on Earth, the warriors from Shambhala
At the head of their army stands the Buddha
Maitreya Morya, who,
“[combats] the prince of darkness himself.
This struggle primarily takes place in the subtle spheres, whereas here
[on earth] the ruler of Shambhala operates through his earthly warriors.
He himself can only be seen under the most exceptional circumstances and
would never appear in a crowd or among the curious. His appearance in
fiery form would be disastrous for everybody and everything since his
aura is loaded with energies of immense strength”.
(Schule der Lebensweisheit, 1990, p.
It could be thought that this concerned an
At any rate the battle will be conducted with a
fire and explosive power which allows of comparison only to the
atomic detonations in Hiroshima and Nagasaki:
Fiery the battle
with blazing torches,
Blood red the arrows
against the shining shield
(Schule der Lebensweisheit, 1990,
Thus the armies of Shambhala storm forth.
"Space is filled with fire. The lightning of
the Kalki avatar [Rudra Chakrin] — the preordained Maitreya — flashes
(N. Roerich, 1985, p. 76).
Even if Kalki also goes by the epithet of
“Lord of Compassion”, with his enemies he knows no mercy. Accompanied by
Gesar, the mythic war hero of the Tibetans, he will storm forward
mounted on a “white horse” and with a “comet-like, fiery sword” in his hand.
Iron snakes will consume outer space with fire and frenzy (N. Roerich, 1988
“The Lord”, we read, “ strikes the people
with fire. The same fiery element presides over the Day of Judgment.
The purification of evil is performed by fire. Misfortunes are
accompanied by fires”.
(H. I. Roerich, 1980, vol. I, 46).
Those who fight for Shambhala are the precursors
of a new race who take control of the universe after Armageddon,
“wheat has been separated from the chaff”.
(Augustat,1993, p. 98).
That is, to put it plainly, after all the
inferior races have been eradicated in a holocaust.
Distribution in the
As far as the fate of Tibet is concerned, the prophecies that Roerich made
at the end of the twenties have in fact been fulfilled:
"We must accept it simply, as it is: the
fact that the true teaching shall leave Tibet”, he has a lama announce,
"and shall again appear in the South. In all countries, the covenants of
Buddha shall be manifested. Really, great things are coming.”
(N. Roerich, 1985, p. 3)
In 1959 the Fourteenth Dalai Lama fled to India
in the south and from this point in time onwards Tibetan Buddhism began to
be spread all around the world.
Roerich and his wife saw themselves as agents of Shambhala who were supposed
to make contact with those governing our world in order to warn them. They
could at any rate appeal to a meeting with Franklin Delano Roosevelt.
Their followers, however, believe that they were higher up in the hierarchy
and that they were incarnated Mahatmas from the kingdom.
In the meantime the Roerich cult is most popular in Eastern Europe, where
even before the fall of Communism it had penetrated the highest circles of
government. The former Bulgarian Minister for Culture, Ludmilla Shiffkova,
daughter of the Communist head of state Todor Shiffkov, was almost
fanatically obsessed with the Agni master’s philosophy, so that she planned
to introduce his teachings as part of the official school curriculum. For a
whole year, cultural policy was conducted under the motto “N. K. Roerich — A
cultural world citizen”, and she also organized several overseas exhibitions
including works by her spiritual model as well.
Mikhail Gorbachev and his wife also supported numerous Roerich
In Russia, the renaissance of the visionary
painter was heralded for years in advance in elaborate symposia and
exhibitions, in order to then fully blossom in the post-Communist era. In
Alma Ata in October 1992, a major ecumenical event was organized by the
international Roerich groups under the patronage of the president of
Kazakhstan, at the geographical gateway, so to speak, behind which the land
of Shambhala is widely believed to have once lain.
The Fourteenth Dalai Lama hesitated as to
whether he ought to visit the Congress before deciding for scheduling
reasons to send a telegram of greeting and a high-ranking representative.
warrior” Chögyam Trungpa
In 1975 the Tibetan, Chögyam Trungpa (1940–1987), gathered several of
his western pupils around himself and began to initiate them into a special
spiritual discipline which he referred to as “Shambhala Training”. As a
thirteen-month-old infant the Rinpoche from the Tibetan province of Kham was
recognized as the tenth reincarnation of the Trungpa and accepted into the
In 1959 he had to flee from the Chinese. In 1963
he traveled to England and studied western philosophy and comparative
religion at Oxford. Like no other Tibetan lama of his time, he understood
how to make his own contribution to western civilization and culture. As a
brilliant rhetorician, poet, and exotic free spirit he soon found numerous
enthusiastic listeners and followers.
In 1967 he founded the first European tantric
monastery in Scotland.
He gave it the name and the ground-plan of Samye
Ling — in remembrance of the inaugural Tibetan shrine of the same name that
Padmasambhava erected at the end of the 8th century despite resistance from
In the opinion of Trungpa’s followers the demonic resistance was enormous in
In 1969 the young lama was the victim of a
serious car accident which left him with a permanent limp. There is an
ambiguous anecdote about this unfortunate event. Trungpa had reached a fork
in the road in his car — to the right the road led in the direction of his
monastery, the road to the left to the house in which his future wife lived.
But he continued to drive straight ahead, plowing right into a shop selling
magic and joke articles. Nevertheless, his meteoric rise had begun.
In 1970 he went to the United States.
Trungpa’s charming and initially anarchic manner, his humor and loyalty, his
lack of respect and his laugh magnetically attracted many young people from
the sixties generation. They believed that here the sweet but dangerous
mixture of the exotic, social critique, free love, mind-expanding drugs,
spirituality, political activism and self-discovery, which they had tasted
in the revolutionary years of their youth, could be rediscovered.
Trungpa’s friendship with the radical beatnik
poet Allan Ginsberg and other well-known American poets further enhanced his
image as a “wild boy” from the roof of world. Even the first monastery he
founded, Samye Ling, was renowned for the permissive “spiritual”
parties which were held there and for the liberal sex and drug consumption.
But such excesses are only one side of things. Via the tantric law of
inversion Trungpa intended to ultimately transform all this abandon (his
own and that of his pupils) into discipline, goodness, and enlightened
consciousness. The success of the guru was boundless. Many thousands cam to
him as pilgrims. All over America and Europe spiritual centers (dharmadhatus)
Naropa Institute (near Denver, Colorado) was established as a
private university, where alongside various Buddhist disciplines fine arts
could also be studied.
The Shambhala warrior
Trungpa had told one of his pupils that during deep meditation he was
able to espy Shambhala. He also said he had obtained the teachings for the
“Shambhala training” directly from the kingdom.
The program consists of five levels:
The art of being human
Birth of the warrior
Warrior in the world
Open sky - The big bang
Anyone who had completed all the stages was
considered a perfect “Shambhala warrior”. As a spiritual hero he is freed
from the repulsiveness which the military trade otherwise implies.
His characteristics are kindness, an open heart,
dignity, elegance, precision, modesty, attentiveness, fearlessness,
equanimity, concentration, and confidence of victory. To be a warrior, one
of Trungpa’s pupils writes, irrespective of whether as a man or a woman,
means to live honestly, also in regard to fear, doubt, depression, and
aggression which comes from outside. To be a warrior does not mean to
conduct wars. Rather, to be a warrior means to have the courage to
completely fathom oneself (Hayward, 1997, p. 11).
This subjectification of the warrior ethos
brings with it that the weapons employed first of all represent purely
psycho-physical states: controlled breathing, the strict stance, walking
upright, clear sight.
The first basic demand of the training is, as in every tantric practice, a
state of "egolessness”. This is of great importance in the Shambhala
teachings, writes Trungpa. It is impossible to be a warrior if you have not
experienced egolessness. Without egolessness, your consciousness is always
filled with your ego, your personal plans and intentions (Hayward, 1997, p.
Hence the individual ego is not changed through
the exercises, rather the pupil tries solely to create an inner emptiness.
Through this he allows himself to be transformed into a vessel into which
the cult figures of the Tibetan pantheon can flow. According to Trungpa
these are called dralas. Translated literally, that means “to climb
out over the enemy” or in an further sense, energy, line of force, or
The “empty” pupils thus become occupied by tantric deities. As potential
“warriors” they naturally attract all possible forms of eager to fight
dharmapalas (tutelary gods). Thus a wrathful Tibetan “protector of the
faith” steps in to replace the sadhaka and his previous western identity.
This personal transformation takes place through a ritual which in Trungpa’s
Shambhala tradition is known as “calling the gods”.
The supernatural beings are summoned with spells
and burning incense. When the thick, sweet-smelling white smoke ascends, the
pupils sing a long incantation, which summons the dralas. At the end
of the song the warrior pupils circle the smoke in a clockwise direction and
constantly emit the victory call of the warrior (Hayward, 1997, p. 275).
This latter is “Lha Gyelo — victory to the gods”
— the same call which the Dalai Lama cried out as he crossed the Tibetan
border on his flight in 1959.
Trungpa was even more fascinated by the ancient national hero,
Gesar, whose barbaric daredevilry we have already sketched in detail,
than he was by the dharmapalas. The guru recommended the atavistic war hero
to his followers as an example to imitate. Time and again he proudly
indicated that his family belonged to the belligerent nomadic tribe of the “Mukpo”,
from whose ranks Gesar also came. For this reason he ennobled his pupils as
the “Mukpo family” and thus proclaimed them to be comrades-in-arms of Gesar.
The latter — said Trungpa — would return from
“leading an army to conquer the forces of
darkness in the world”.
(Trungpa, 1986, p. 7).
But Trungpa did not just summon up Tibetan
dharmapalas and heroes with his magic, rather he also invoked the
deceased spirits of an international, on closer examination extremely
problematic, warrior caste: the Japanese samurai, the North American plains
Indians, the Jewish King David, and the British King Arthur with his round
table — all archetypal leading figures who believed that justice could only
be achieved with a sword in the hand, who were all absolutely ruthless in
These “holy warriors” always stood opposed to
the “barbarians” of another religion who had to be exterminated.
The non-dualist world view which many of the
original Buddhist texts so forcefully demand is completely cancelled out in
the mythic histories of these warlike models.
Trungpa led his courses under the name of “Dorje Dradul” which means
“invincible warrior”. Completely in accord with an atavistic fighter
tradition only beasts of prey were accepted as totem animals for his pupils:
the snow lion, the tiger, the dragon. Dorje Dradul was especially
enthusiastic about the mythic sun bird, the garuda, about its fiery redness,
wildness, and its piercing cry commanding the cessation of thought like a
lightning bolt (Hayward, 197, p. 251).
Garuda is the sun bird par excellence,
and since time immemorial the followers of the warrior caste have also been
worshippers of the sun. Thus in the center of Trungpa’s Shambhala mission a
solar cult is fostered. But it is not the natural sun which lights up all,
but rather the “Great Eastern Sun” which rises at the beginning of a new
world era when the Shambhala warriors seize power over the world.
It sinks as a mighty cult symbol into the hearts
of his pupils:
“So, we begin to appreciate the Great
Eastern Sun, not as something outside from us, like the sun in the sky,
but as the Great Eastern Sun in our head and shoulders, in our face, our
hair, our lips, our chest”
(Trungpa, 1986, p. 39).
Why of all people it was the chairman of the
Communist Party of China, Mao Zedong, who was worshipped by the Red
Guard as the Great Eastern Sun is a topic to which we shall return.
The basic ideology of the Shambhala
program divides the world into two visions: Great Eastern Sun, which
corresponds to enlightenment in the Buddhist path, and setting sun,
which corresponds to samsara. [...]
Great Eastern Sun is cheering up;
setting sun is complaining and criticizing. Great Eastern sun ist
elegant und rich; setting sun is sloppy and poor. To paraphrase
“Great Eastern Sun good, setting sun
bad.” (Butterfield, 1994, p. 96).
From anarchy to
Trungpa played brilliantly with the interchangeability of reality and
non-reality, even regarding his own person, he was especially a master of
the tantric law of inversion. He thus simply declared his excessive
alcoholism and his sexual cravings to be the practicing of the tantra
path. Whether alcohol is a poison or a medicine depends on one’s own
Conscious drinking — that is when the drinker
remains self-aware — changes the effect of the alcohol. Here the system is
steeled through attentiveness. Alcohol becomes an intelligent protective
mechanism. But it has a destructive effect if one abandons oneself to
comfort (Hayward, 1997, pp. 306–307).
Yet Dorje Dradul was not free of the
aggressive moods which normally occur in heavy alcoholics. He thus spread
fear and horror through his frequent angry outbursts. But his pupils forgave
him everything, proclaimed him a “holy fool” and praised his excesses as the
expression of a “crazy wisdom”.
They often attempted to emulate his alcoholism:
I think there is a message for us in his drinking, Dennis Ann Roberts
“I know his drinking has certainly
encouraged all of us to drink more”.
(Boucher, 1985, p. 243).
Another pupil enthusiastically wrote:
“He's great. I love the fact that he works
on his problems the way he does. He doesn't hide it. He drinks, and it's
almost killed him. So he is working on it. I find that great”
(Boucher, 1985, p. 243).
Similar reasons are offered for his sexual
escapades. In 1970 he abandoned his vow of celibacy and married a young
British aristocrat. His bride is said to have been thirteen years old in
1969 (Tibetan Review, August 1987, p. 21). In addition he had a considerable
number of yoginis, who were obviously uninformed about the andocentric
manipulations of Tantrism.
There was admittedly a minor rebellion among the
female followers when the Karmapa insisted on talking only with the men
during his visit to a Trungpa center, but essentially the western karma
mudras occupied by Tibetan deities behaved loyally towards their lord and
A lot of women have been consorts of Rinpoche —
one of them tells that,
“The Tibetans are into passion, they think
sexuality is an essential energy to work with. You don't reject it. So
it's a whole other perception of sexuality anyway”
(Boucher, 1985, p. 244).
Such affirmations of tantric practice by the
female pupils are definitely not exceptions and they most clearly testify to
the charisma which the tantra master projects.
Thus we learn from another of Trungpa’s lovers,
“My first meeting with him was a real
turn-off. I mean, I didn't want a guru who did things like that. The
irony was that I had left my other Tibetan Buddhist teacher partly
because he was coming on to me. And I just couldn't handle it. And
Rinpoche is very much into alcohol and having girl friends. Now it makes
total sense to me”.
(Boucher, 1985, p. 241).
Chögyam Trungpa has obviously succeeded
in keeping his western karma mudras under control. This was much more
difficult for the Tibetan Tantric, Gedun Chöpel, who died in 1951.
He left behind an amusing estimation of the
“women of the west” from the thirties which shows how much has changed in
“In general a girl of the west is beautiful,
splendorous, and more courageous than others. Her behavior is coarse,
and her face is like a man's. There is even hair around her mouth.
Fearless and terrifying, she can be tamed only by passion.
Able to suck the phallus at the time of
play, the girl of the west is known to drink regenerative fluid. She
does it even with dogs, bulls and any other animals and with father and
son, etc. She goes without hesitation with whoever can give the
enjoyment of sex”.
(Chöpel, 1992, p. 163).
Towards the end of his life, Trungpa the
“indestructible warrior” moved further and further away from his Hippie
As the head of his lineage the Karmapa is said
to have not been at all pleased to observe the permissive practices in the
“wild” guru’s centers. However, in accordance with the tantric “law of
inversion”, after a few years the pendulum swung from anarchy to the other
pole of despotism and all at once Trungpa abandoned himself to his
His protective troops, Dorje Kasung,
initially a kind of bodyguard composed of volunteers was transformed within
a short period into a paramilitary unit in khaki uniforms. The guru himself
put aside his civilian clothing for a time and appeared in high-ranking
military dress as a “Shambhala general”. We do not know whether, alongside
the warlike ethos of the tantric tradition, the physical handicap which he
sustained in his car accident in England did not also trigger his unusual
interest in military things as a counter-reaction.
At any rate his “military parades” became a
fixed part of the Shambhala training.
On other occasions the former “freak” donned a pinstripe suit with a
colorful tie and looked like nothing more than an Asian film gangster. Thus
he really did play brilliantly through the ambivalent spectrum completely
laid out in the tantric repertoire, from poetic anarchist and flower power
dancer to saber-rattling dictator and underworld boss.
In 1987 the master warrior died and his body was
committed to the flames in Vermont (USA).
“’May I shrivel up instantly and rot,’
we vowed, ‘if I ever discuss these teachings with anyone who has not
been initiated into them by a qualified master.’ As if this were not
enough, Trungpa told us that if we ever tried to leave Vajrayana, we
would suffer unbearable, subtle, continuous anguish, and disasters
would pursue us like furies. Heresy had real meaning in this
religion, and real consequences.
Doubting the dharma or the guru and
associating with heretics were causes for downfall.
In Tibetan literature, breaking faith
with the guru must be atoned by such drastic measures as cutting off
your arms and offering it at the door of his cave in hopes that he
might take you back.”
“To be part of Trungpa’s inner circle,
you had to take a vow never to reveal or even discuss some of the
things he did. This personal secrecy is common with gurus,
especially in Vajrayana Buddhism. It is also common in the
dysfunctional family system of alcoholics and sexual abusers.
This inner circle secrecy puts up an
almost insurmountable barrier of a healthily skeptical mind.”
(Butterfield, 1994, p. 11, 100)
Trungpa’s Shambhala Warriors
The immediate inheritance which Trungpa left behind him was catastrophic.
Completely in the spirit of his Tibetan guru, the American, Thomas Rich,
who succeeded him under the name of “Vajra Regent Ösel Tendzin”, continued
the carefree permissiveness of his master with a tantric justification.
However, in 1988 there was a scandal from which the organization has not
fully recovered to this day.
The “Vajra Regent” had been HIV positive for
three years and had infected numerous members with the AIDS virus in the
He died in 1991.
Trungpa’s son, Sawang Ösel Rangdroel,
then took over the leadership.
“From Vajrayana point of view,
passion, aggression, and ignorance, the sources of human suffering,
are also the well-spring of enlightenment. Afflictions like AIDS are
not merely disasters, but accelerations toward wisdom, and
opportunities to wake up. They can be transformed into buddha-mind.
Trungpa was a Vajra master who had
empowered Tendzin to guide students on this path”
(Butterfield, 1994, p. 7).
Even if Trungpa’s Shambhala warriors have forfeited quite a deal of their
attractiveness in recent years, thousands still revere the master as the
“holy fool” and “indestructible warrior”, who brought the “Eastern sun” to
For this reason he is said to also be prayed to
in the whole of Asia as a great Bodhisattva and Maha Siddha (Hayward,
1997, p. 319).
“For ten years he presented the Shambhala
Teachings”, summarizes one of his sadhakas, “In terms of time and
history, that seems insignificant; however in that short span he set in
motion the powerful force of goodness that can actually change the
(Trungpa, 1986, p. 157).
Only rarely does a “deserter” go public, like P.
Marin for example, a strong critic of the Naropa Institute, for whom this
western Tibetan Buddhist organization is “a feudal, priestly tradition
transplanted to a capitalist setting” (quoted by Bishop, 1993, p. 101).
On the other hand it goes without saying that the Tantric Trungpa time and
again draws attention to the fact that the warlike figures he invokes are
illusionary reflections of the human ego and that even the Shambhala kings
are projections of one’s own consciousness. But if everything really can be
reduced to forms of consciousness, then it remains totally unclear why it is
time and again the phantoms of a destructive black-and-white mode of thought
which are summoned up to serve as examples along the personal initiation
Wouldn’t it make more sense, indeed be more
logical, to directly conjure up those “peace gods” who have surmounted such
dualist thought patterns? What is the reason for this glorification of an
atavistic warrior caste?
It goes without saying that in Trungpa’s system no-one is entitled to even
dream of critically examining the dralas (gods). Although only projections
of one’s own consciousness according to the doctrine, they are considered
sacrosanct. They are pure, good, and exemplary. Since Trungpa’s Shambhala
Training unquestioningly incorporates all of the established tantric
deities, the entire martial field of Tibetan Buddhism with its entrenched
concept of “the enemy” and its repellant daemonic power is adopted by people
who naively and obligingly set out to attain personal enlightenment.
We thus have the impression that the pupils of the tantra masters are
exposed to a hypnotic suggestion so as to make them believe that their own
spiritual development was the agenda whereas they have long since become the
pawns of Tibetan occultism in whose unfathomable net of regulations (tantra
means ‘net’) they have become entrapped.
Once their personal ambitions have been
dissolved into nothingness they can be enslaved as the loyal lackeys of a
spiritual power politics which no longer sees the “higher self” in the
“universal monarch” but rather a real political “wrathful wheel turner” (Rudra
Chakrin) who lays waste to the world with his armies from Shambhala so as to
then establish a global Buddhocracy.
James Hilton's novella, Lost Horizon, published in 1933,
counts among the best-sellers of the last century. It tells of a monastery
in the Land of Snows whose name, Shangri-La, is reminiscent of the
kingdom of Shambhala. The term has in the meantime become a synonym for
leisure, refinement, and taste, at least in the English-speaking world, and
is employed by an Asian luxury hotel chain.
The idyll described in the book concerns people
who had retreated from the hustle and bustle of the modern world to the
Himalayas and now devote themselves to exclusively spiritual enjoyments. It
is, however, no Tibetan tulku but rather a Catholic missionary who collects
together those tired of civilization in a hidden valley in the Land of Snows
so as to share with them a study of the fine arts and an extended lifespan.
The “monks” from the West do not even need to do without European bathtubs —
otherwise unknown in the Tibet of the thirties.
The essence of the Shangri-La myth
ultimately consists in the transportation of “real” products of European
culture and civilization to the “roof of the world”.
The most recent western attempt at spreading the Tibetan myth is Victoria
LePage's book, Shambhala. The author presents the secret kingdom
as an overarching mystery school, whose high priests are active as,
“an invisible, scientific and philosophical
society which pursues its studies in the majestic isolation of the
(LePage, 1996, p. 13).
For LePage Shambhala is the esoteric center of
all religions, the secret location from which every significant occult, and
hence also religious, current of the world has emanated. Esoteric Buddhism,
and likewise the ancient Egyptian priestly schools, the Pythagoreans,
Sufism, the Knights Templar, alchemy, the Cabala, Freemasonry, Theosophy —
yes even the witches cults — all originated here.
Accordingly, the Kalachakra Tantra is the
overarching “secret doctrine” from which all other mystery doctrines may be
derived (LePage, 1996, p. 8).
The mythic kingdom, which is governed by a sun ruler, is to be found in
Central Asia, there where the axis of the world, Mount Meru, is also to be
sought. This carefree adoption of Buddhist cosmology does not present the
author with any difficulties since the axis mundi is said to only be visible
to the initiated.
In accordance with the mandala principle
her Shambhala has distributed numerous copies of itself all over the world —
the Pyramids of Giza, the monastery at Athos, Kailash, the holy mountain.
Sites of the Grail like Glastonbury and Rennes
le Chateau are such “offshoots” of the hidden imperium — likewise
only perceivable through initiated eyes. Together they form the acupuncture
points of a cosmic body which corresponds to the mystic body of the
Kalachakra master (i.e., taken literally, in the energy body of the Dalai
Lama). LePage too, sees a great “mystic clock” in the Time Tantra.
The segments of this time machine record the
cyclical periods of the course of the world.
A “hidden directorate”, a mysterious brotherhood
of immortal beings in the Himalayas, ensures that the cosmic hours marked on
the clock-face are adhered to.
The Fourteenth Dalai
Lama and the Shambhala myth
LePage's global monopolization of the entire cultic life of our planet by
the Kalachakra Tantra could be regarded as an important step in a
worldwide Shambhalization plan of the Fourteenth Dalai Lama.
Nonetheless, the Kundun deliberately prefers to leave such esoteric
speculations (which are in no way at odds with his doctrine) to others, best
of all “hobby Buddhists” like the author.
So as not to lose political respectability, the
Kundun keeps his statements about the Shambhala question enigmatic:
“Even for me Shambhala remains a puzzling,
even paradox country”, the highest Kalachakra master reassures his
(Levenson, 1992, p. 305).
All that we hear from him concretely is the
statement that “the kingdom of Shambhala does indeed exist, but not in the
usual sense” (Dalai Lama Fourteenth, 1993a, p. 307).
Can we expect a total world war in circa 300 years in accordance with the
His Holiness has no doubts about this either:
“That lies in the logic of circulation!”
(Levenson, 1992, p. 305).
But then he modifies his statement again and
speculates about whether the final battle is not to be interpreted as a
psychological process within the individual. For dreamers for whom such a
psychological interpretation is too dry, however, the Kundun
subsequently hints that Shambhala could perhaps concern another planet
and the soldiers of the kingdom could be extraterrestrials (Levenson,
1992, p. 305).
He understands how to rapidly switch between various levels of reality like
a juggler and thus further enhance the occult ambience which already
surrounds the Shambhala myth anyway.
"Secrets partly revealed are powerful”,
writes Christiaan Klieger, and continues, "The ability of the
Dalai Lama to skillfully manipulate a complex of meaning and to present
appropriate segments of this to his people and the world is part of his
success as a leader”.
(Klieger, 1991, p. 76).
Ultimately, everything is possible in this
deliberate confusion, for example that the Shambhala king in person stands
before us in the figure of His Holiness as some worshippers believe, or that
Lhasa is the capital of the mythic country of “Kalapa” albeit not visible to
mortal eyes. Should the Kundun some day return to Tibet as a savior — some
people believe — then the veil would be lifted and the earthly/supernatural
kingdom (Shambhala) would reveal itself to the world.
Similar speculations are in fact very popular in the Buddhist scene. On the
official (!) homepage of the Kalachakra Tantra the “dharma master”,
Khamtrul Rinpoche, explains to his readers that the current Dalai
Lama is an incarnation of Kulika Pundarika, the eighth Shambhala king
famed as the first commentator on the Time Tantra.
But it gets better:
“My companion [the goddess Tara,] who led
him through Shambhala in a dream", Khamtrul writes, “told me that the
last Kulika King will be called Rudra with a wheel, 'the powerful and
ferocious king who holds an iron wheel in his hand' ... and he will be
none other than His Holiness the Dalai Lama, who will subdue everything
evil in the universe”.
(Khamtrul, HPI 005).
Following this revelation, which prophecies the
Kundun as the military commander of an apocalyptic army, Rinpoche worries
whether the Shambhala army is a match for the modern armaments industry with
its missiles and nuclear bombs. Here the kindly Tara comforts and reassures
him that no matter what weapons of mass destruction may be produced in our
world, a superior counter-weapon would automatically be created by
Shambhala’s magic armaments industry (Khamtrul, HPI 005).
In the words of the Fourteenth Dalai Lama “world peace” is supposed to be
strengthened with every Kalachakra ritual. He repeats this again and again!
But is this really his intention?
With an ironic undertone, the Tibetologist Donald L. Lopez (formerly
one of the closest followers of the Kundun), writes in the final section of
his book, Prisoners of Shangri-La, that,
“this peace may have a special meaning,
however, for those who take the initiation are planting the seeds to be
reborn in their next lifetime in Shambhala, the Buddhist pure land
across the mountains dedicated to the preservation of Buddhism.
In the year 2245 [?], the army of the king
will sweep out of Shambhala and defeat the barbarians in a Buddhist
Armageddon,[!] restoring Buddhism to India and to the world and ushering
in a reign of peace”.
(Lopez, 1998, p. 207).
Fascist occultism and
it’s close relationship to Buddhist Tantrism
The Shadow of the Dalai Lama – Part II
Visionary fascism was, and indeed still is, exceptionally deeply fascinated
by the Buddhocratic form of state. In the late thirties (as the various
fascist systems bloomed in Europe and the whole world) Spencer Chapman,
a traveler in Tibet, wrote that,
"even in the days of the dictators one can
only be amazed at what uncontested power the Dalai Lama possesses”.
(Chapman, 1940, p. 192).
The idea of kingship of the world, the uniting
of spiritual and secular power in a single person, the ideology of war in
the Shambhala myth, the uncompromisingly andocentric orientation, the
tantric vision of the feminine, the whole occult ambience and much more
besides were specifically adopted by several fascist ideologists and welded
together into an aggressive myth.
As we shall soon see, entire fascist systems are
based upon the adoption of Tibetan/tantric doctrines.
The Fourteenth Dalai
Lama’s national socialist friends
As depressing as it may be for the Nobel peace
prize winner’s followers, there has been continuous contact between the
Dalai Lama and the far right wing and former national socialists (Nazis).
His close friendship with his German mentor, Heinrich Harrer has
become the most well-known of these.
It caused a small scandal in 1997-1998 when,
after years of research, the Austrian journalist, Gerald Lehner,
succeeded in making public Harrer’s “brown-shirt” (i.e., German fascist)
past, which the latter had been able to keep secret for many years. Harrer
is not just anybody. He is one of the best-known international authors and
has sold over four million books in 57 languages (mostly about Tibet
and the Fourteenth Dalai Lama).
The Austrian mountain climber and competition skier joined the SS on April
1, 1938 and in the same year received instructions to climb Nanga Parbat in
the Himalayas after an official meeting with Adolf Hitler. Heinrich
Himmler, himself most interested in occult phenomena is said by Harrer
to have offered him a Tibet expedition.
In 1942, the Reichsführer of the SS (Himmler)
ordered the creation of the Sven Hedin Institut für Innerasienforschung
[Sven Hedin Institute for Central Asian Research]. This educational
establishment had combined esoteric, scientific, and racial studies goals.
It was completely in this vein that Himmler was interested in occult
doctrines from “mysterious Tibet”, and assumed — probably under the
influence of theosophical ideas — that a “race with Nordic blood” existed
there, oppressed by the English and Chinese, and waiting for their
liberation by the Germans.
Himmler’s “advisor”, reports the German magazine
“… and the scientist Ernst Schäfer believed
that Tibet was the cradle of humanity, the refuge of an ‘Aryan root
race’, where a priestly caste had created a mysterious kingdom of
Shambhala — decorated with the Buddhist symbol of the wheel of teaching,
a swastika. In 1934 Schäfer set out on the first of two expeditions
financed by the SS to track down remnants of the ‘Nordic intellectual’
(Spiegel, 16/1998, p. 111).
Dr. Ernst Schäfer, a specialist on Tibet
and an ornithologist, was one of Himmler’s personal staff and in 1943 took
over the scientific leadership of the notorious project, “Ahnenerbe”
(‘ancestral inheritance’), primarily devoted to racial studies. His third
research trip to the Himalayas was officially described as the “SS Schäfer
Expedition” and was considered a huge success (Kater 1997, p. 80).
Upon his return in August 1939, the scientist
was presented with the SS skull ring and dagger of honor in recognition.
Subsequently, the Reichsführer of the black corps (Himmler) had grand plans
for his protégé: Schäfer was supposed to return to Tibet and “stir up the
Tibetan army against the British/Indian troops” with a shock troop of 30 men
(Kater, 1997, p. 212).
The undertaking was, however, called off at
Hitler’s direct order. In the years to follow, Schäfer instead built up the
Sven Hedin Institute for Central Asian Research with great success,
making it the largest division within the Ahnenerbe project.
But let us return to Heinrich Harrer. War broke out while he was still in
India and the young German was interned by the British. It was not until
1944 that he was able to flee to Tibet with a comrade. Coincidence or fate
led to his acting as the young Dalai Lama’s personal tutor until the early
50s, and teaching him about all the “wonders” of western civilization and
introducing him to the English language as well.
It is very likely that his lessons were tainted
by the contemporary zeitgeist which had swept through Hitler’s Germany, and
not by the British attitudes of the envoy Hugh Richardson, also present in
Lhasa. This led in fact to some problems at the court of the young god-king
and the English were not happy about his contact to Harrer. But there are
nevertheless no grounds for describing the lessons the former SS member gave
his “divine” pupil as fascist, particularly since they were primarily given
after the end of the World War II.
In 1952 His Holiness’s German “teacher “
returned to Europe.
The adaptation to film of Harrer’s autobiographic bestseller, Seven Years in
Tibet, triggered an international protest. Since the famous traveler through
Tibet had told director Jean Jacques Annaud nothing about his
“brown-shirt” past, and this only became public knowledge after the film had
been finished, Annaud felt pressured to introduce “corrections”.
A remorseful Austrian was now shown, who begins
his mountain-climbing career as a supporter of a regime accused of genocide
and then, under the influence of the young Kundun and Tibetan Buddhism,
reforms to become a “campaigner for human rights”.
In the film, he says of the brutal Chinese:
“Terrible — I dare not think about how I
myself was once so intolerant “.
(Stern 41/97, p. 24).
Reinhold Messner, the famous mountain
climber, found such an admission of guilt from Hollywood’s dream factory
difficult to understand. He spoke up, confirming that he had long known
about Harrer’s political opinions. This man, he said had up until the
present day still not learned anything, he still believed in the national
socialist alpinist ideals. In contrast, the Dalai Lama’s brother, Gyalo
Thondup, defended the former SS member with the tasteless argument that
what the Chinese had done to the Tibetans was worse and more cruel than what
the Nazis had done to the Jews.
It is a fact that Harrer — in his own account- first turned against the
Chinese invaders at the end of the fifties, after he had already left Tibet.
There is not the slightest trace of a deep catharsis as depicted in Annaud’s
film to be found in the German’s books. This was purely an invention of the
director to avoid losing face before a world audience.
The journalist Gerhard Lehner also pursued a second lead: on
September 13, 1994 eight veterans who had visited and reported from Tibet
before 1950 met with the Dalai Lama in London. In a photo taken to record
the occasion a second major SS figure can be seen beside Heinrich Harrer and
directly behind the Kundun, Dr. Bruno Beger.
Beger was the actual “expert” who pushed forward
the racial studies research by Himmler’s Ahnenerbe project (Kater,
1997, p. 208).
He too, like the Tibetan explorer Ernst Schäfer,
was a member of Himmler’s personal staff. In 1939 he went to the Himalayas
as a member of the SS Expedition. There he measured the skulls of more than
400 Tibetans in order to investigate a possible relationship between the
Tibetan and Aryan ‘races’. In 1943, Beger was sent to Auschwitz where he
took the measurements of 150 mainly Jewish prisoners.
These were later killed and added to a
collection of skeletons. In 1971 Beger appeared in a German court and was
sentenced to three years imprisonment on probation for his national
The racialist, who was the last survivor of the “SS Schäfer Expedition”
(dying in 1998), met His Holiness the Fourteenth Dalai Lama at least
five times (in 1983, 1984, 1985, 1986, and 1994). The meetings were all very
The former SS member dedicated a small brochure
entitled “My Encounters with the Ocean of Knowledge” to the first three (Beger,
The Fourteenth Dalai Lama
The Dalai Lama (worshipped by his followers as
the “Ocean of Wisdom” because of his “omniscience”) claims not to have been
informed about his Nazi friends’ past. One may well believe this, yet he has
not distanced himself from them since their exposure.
His statements about Adolf Hitler and the
“final solution to the question of the Jews” also seem strange.
Just like his brother, Gyalo Thondup, he
sees the dictator as a more noble figure than the Chinese occupiers of
“In 1959, in Lhasa, the Chinese shot Tibetan
families from airplanes with machine guns. Systematic destruction in the
name of liberation against the tyranny of the Dalai Lama! Hu, Hu, Hu!
In Hitler's case he was more honest. In
concentration camps he made it clear he intended to exterminate the
Jews. With the Chinese they called us their brothers! Big brother
bullying little brother! Hu, Hu, Hu! It’s less honest, I think”.
(Daily Telegraph, August 15, 1998).
Were there occult intentions behind the “SS Schäfer Expedition”?
In the neo-fascist literature these are
considered a top secret mission of Himmler’s to make contact with the
“adepts of Shambhala and Agarthi”. Authors from the scene like Wilhelm
Landig, Miguel Serrano, Russell McCloud, etc., let their
readers believe that through these expeditions a kind of metapolitical axis
between Berlin and Lhasa was constructed.
Dietrich Bronder knows that,
“Schäfer’s SS men were permitted to enter
holy Lhasa, otherwise closed to Europeans and Christians, even the
magnificent Lamaist temple that contains just one huge symbol, the
holiest in the Mongolian world — the swastika”
(Bronder, 1975, p. 250)
Although in recent years comprehensive research
findings about the interests of leading Nazis in occult phenomena have been
published, this is currently played down by pro-Lamaist intellectuals,
especially as far as a occult Nazi — Tibet connection is concerned.
 Ernst Schäfer and
Bruno Beger, the two leaders of the undertaking (the SS Schäfer
expedition), are depicted as sober natural scientists. Heinrich Himmler’
esoteric ambitions in Tibet were minimal, indeed “probably did not exist” (Brauen,
Hitler himself appears as a decided
“However, the suggestion that Hitler was
interested in Eastern esotericism or even Tibet can be ruled out”
(Brauen, 2000, p. 65).
With an appeal to the historian Goodrick-Clark,
the pro-Lamaist authors also assess the occult currents within the early
Nazi movement (the notorious Thule Society for example) as insignificant,
and completely lacking in evidence for a particular interest in Tibet.
Rudolf Freiherr von Sebottendorf
(1875-1945), the founder of the
Thule Society, is said to have explicitly
spoken out against the suggestion that the light came from the highlands of
We do not see it as our primary task here to historically prove the
interweaving of the relevant SS members (Hitler, Himmler, Harrer, etc.) in
an occult Nazi — Tibet connection. Things were not as cleanly rationalist
and scientifically correct as the pro-Lamaist intellectuals would have it
among the SS.
When for example, at the presentation of a gift
to the Tibetan regent in Lhasa Ernst Schäfer declaims,
“Since the swastika is also the supreme and
most holy symbol for us Germans, the motto of our visit is: A meeting of
the Western and Eastern swastikas in friendship and peace …” (quoted by
Brauen, 2000, p. 79), then an occult note in accord with the zeitgeist
of the time is present.
There are certainly also other, non-fascist,
authors who create an occult correspondence between national socialism and
Tibetan Buddhism via a esoteric interpretation of the “Hakenkreuz” (the
swastika), a Buddhist symbol par excellence:
“The rightward hooked cross [signifies] a
prayer formula in Tibet”, writes Friedrich W. Doucet, “In its
left-turned form — like the national socialist swastika — it designates
the orthodox Yellow Hats ... it is the Yellow Hats who supervise the
spiritual rules in the Tibetan ecclesiastical state and also exercise
(Doucet, 1979, p. 81).
It is also certain that Himmler’s spiritual
advisor, Karl Maria Wiligut (“Himmler’s Rasputin”), saw the “SS
Schäfer Expedition” as an extremely occult undertaking and at Himmler’s
direction attempted to exert an appropriate influence on the participants in
the expedition. The SS standard bearer Wiligut/Weisthor, who was one of
Himmler’s personal staff, was accredited with mediumistic abilities and he
himself was convinced he was in contact with transpersonal powers.
Wiligut/Weisthor was considered to be the Schutz
Staffel’s (SS’s) expert on runes and designed the legendary skull ring of
the SS. His megalomaniac overestimation of himself (there are authenticated
statements from him to the effect that he believed he was the “secret King
of Germany”) and the fact that he was deprived of the right of decision by
his family led Himmler to discharge Wiligut from the SS in 1939 (Lange 1998,
The German author Rüdiger Sunner quotes the report of a member of the
“SS Schäfer Expedition” over a meeting with Wiligut.
During the encounter (in 1937 or 1938?), the
latter was in a trance-like state and addressed his visitors in a guttural
“I telephoned my friends this evening … in
Abyssinia and America, in Japan and Tibet ... with all who come from
another world in order to construct a new empire. The occidental spirit
is thoroughly corrupted, we have a major task before us. A new era will
come, for creation is subject to just one grand law. One of the keys
lies with the Dalai Lama [!] and in the Tibetan monasteries.”
The visitor was not a little distressed, and
goes on to report:
“Then came the names of monasteries and
their abbots, of localities in eastern Tibet which I alone knew about …
Did he draw these out of my brain? Telepathy? To this day I do not know,
I know only that I left the place in a hurry”
(Sünner, 1999, p. 50).
In the 80s the Chilean
took up the speculation anew that the Dalai Lama plays a key role in the
His “skill”, this author says of the Fourteenth
Dalai Lama, is,
“closely linked with that of Hitler’s
Germany … on the basis of not yet discovered connections. A few years
after Germany, Tibet also falls”
(Serrano, 1987, p. 366).
Wiligut also believed that Lhasa would form a
geomantic quadrilateral with Urga (Ulan Bator), the Egyptian pyramids, and
Vienna. Miguel Seranno was later to expound similar ideas (in the
seventies). Himmler too was interested in geomantic ideas and it cannot be
excluded “that he hoped for more exact data about this from the Schäfer
expedition” (Brauen, 2000, p. 78).
Otto Rahn, likewise a member of the SS, who in the 30s attempted to
render the myth of the holy grail and the Cathar movement fruitful
for the national socialist vision and the SS as some kind of “warrior
monks”, assumed that
the Cathars had been influenced by
“One of the Cathari symbols of the spirit
that is god which was taken over from Buddhism was the mani, a
glowing jewel that lit up the world and allowed all earthly wishes to be
forgotten. The mani is the emblem of the Buddhist law that drives
out the night of misconception. In Nepal and Tibet it is considered the
symbol of the Dyanibodhisattva Avalokiteshvara or Padmapani,
(Rahn, 1989, pp. 185, 107).
The myth of the “black sun” which was able to
win a central place in the neo-fascist movement and displays similarities
with the Tibetan Rahu myth from the Kalachakra Tantra, can be
traced to the inspiration of Wiligut and his milieu among others.
In a commentary on Wiligut’s runic writings, a
pupil, Emil Rüdiger, mentions an invisible dark planet, Santur
by name, which is supposed to influence human history and to be able to be
microcosmically linked with the energy body of an adept. Appropriate yogic
exercises (rune gymnastics) are recommended for producing “high intelligence
effects” (Lange, 1998, p. 226).
Just how seamlessly such “rune gymnastics” can
be linked to tantric exercises can be seen in the writings of Miguel
Serrano, the father of “esoteric Hitlerism” (Serrano, 1984).
It is thus not at all the case that there is no historical foundation for
hypothesizing an occult Nazi — Tibet connection, even if it is publicly
denied by one of the protagonists of the “SS Schäfer Expedition”, Bruno
Beger (Lange 1998, p. 68).
Nevertheless, an occult interconnection between
the SS and Lamaist Tibet of the dimensions in which it is currently
portrayed in a large number of neo-fascist and esoteric publications has to
be described as a post facto construction. This construction could, however,
we repeat, fall back on an esoteric ambience in which Heinrich Himmler, the
head of the SS, and other high-ranking Nazis moved. Thus the well-known,
historically proven material has at any rate been sufficient to create new
and very effective myths.
In the Nazi-Tibet connection, we are thus
dealing with a process of myth creation and not a historical set of events.
In such processes, there is a blending of
historical facts, the stuff of traditional sagas, straining for effect, and
imaginary, visionary, religious, fantastic, and personal elements until it
all binds into a resistant pattern and anchors itself as such in a culture.
It is not unusual for different mythologemes to become fused, and
this is exactly, as we will show, what has happened in the case of the
Here, racist Nazi myths have been fused with
elements of the Tibetan Shambhala myth and with sexual magic practices from
In this process of myth construction it should also not be underestimated
that the meetings known to have occurred between the Dalai Lama and former
SS members (Schäfer, Harrer, Beger) have a occult significance alone by
virtue of the fact that anybody who mentally negotiates an esoteric network
interprets a meeting with the Dalai Lama as an occult event.
On the Homepage of the Government of
Tibet in Exile (http://www.tibet.com/Status/statement.html)
13. 09. 1994: The XIV. Dalai Lama between two former SS-men, Bruno
Beger on his right behind and Heinrich Harrer on his left behind.
The other persons, who visited Tibet before 1950, are: Mr Kazi Sonam
Togpyal, Mr Robert Ford, Mrs Ronguy Collectt (daughter of Sir
Charles Bell), Mrs Joan Mary Jehu, Mr Archibald Jack and Prof. Fosco
In the meantime an enormous amount of literature about a suspected
Nazi-Tibet connection has appeared, some examples of which we briefly
In 1958 an American publisher released
the book The Lightning and the Sun, by Savitri Devi (“Hitler’s
Priestess”), which presents Adolf Hitler as an avatar (an
incarnation) of the sun god, alongside Akhenaton and Genghis Khan.
Devi does not mention a Nazi-Tibet connection, but introduces the
“avatar principle” into the myth building surrounding Hitler that is
seized upon by later authors so as to present the Führer as an
incarnation from the kingdom of Agarthi/Shambhala (see Miguel
Serrano in this regard).
In their best-seller
The Dawn of Magic, Jacques Bergier
and Louis Pauwells (1962) first claim that the Shambhala/Agarthi
myth strongly influenced the founders of the national socialist
Robert Charroux (Verratene Geheimnisse -
“Betrayed Secrets”) presumes that Lama priests had gained influence
over Hitler and worked on “a plan for exercising control over the
world which was thoroughly the equal of that of the Germans“ (Charroux,
170, p. 258).
The anti-fascist myth researcher
Friedrich Doucet (Im Banne des Mythos - "In the Thrall of Myth"],
1979) discusses “psycho-techniques of the monks and abbots in the
Lama monasteries of Tibet” with which leading national socialist
figures were manipulated.
Likewise, the anthroposophically
oriented author, Trevor Ravenscroft (The Spear of Destiny), 1974),
assumes that Hitler cooperated with “Tibetan leaders” in Berlin.
In the 80s, two books by the Chilean
Miguel Serrano appeared (El Cordon Dorado - "The Golden
Ribbon" and Adolf Hitler el último Avatara "Adolf Hitler: The
Final Avatar"). Both texts form the basis for “esoteric Hitlerism”.
One of Serrano’s central themes is the relationship between sexual
magic and political power (especially national socialism). The
Fourteenth Dalai Lama, whom Serrano has met several times, is woven
by the author into the creation of neo-fascist myths around
According to Jan van Helsing (Geheimgesellschaften
und ihre Macht ... - “Secret
Societies and their Power”, 1993), Tibetan monks worked
together with Templar Knights who were organized in the highest
lodge of the “black sun” on the establishment of the Third Reich.
The secret order had (and still has) an important base underground
in the Himalayas. The ruler of the underground kingdom is said to be
“Rigden Iyepo”, the king of the world, with his representative on
the surface, the Dalai Lama.
In Die schwarze Sonne von Tashi Lhunpo -
"The Black Sun of Tashi Lhunpo" (1996), McCloud reports on the
survival of the national socialist Thule group in Tibet . They are
the followers of a “sun oracle” there.
For Wilhelm Landig (Götzen gegen Thule
... [Idols against Thule], n.d.), Tibet is also “the realm of the
black sun! It is the meeting point of the esoteric circles of the
Schutzstaffel [the SS], whose knowledge Mr. Himmler also knew about
but did not share.”
In his novel (The Black Sun…, 1997),
Peter Moon reiterates the decisive influence of Tibetan Lamas on
National Socialism and extends it with new images. He takes the side
of the old Tibetan Bon religion, and accuses the Dalai Lama and
Tibetan Buddhism of religious oppression.
“Why”, Martin Brauen, a pro-Lamaist
expert on Tibet, asks in light of this considerable and by no means complete
“does Tibet arouse the interest of the
neo-fascists so much?” What makes Tibet so attractive for them? What is
so fascinating about the Shambhala myth that it draws into its thrall
both those who cultivate and those who combat it?”
(Brauen, 2000, p. 93).
He cannot answer this question. But in order to
be able invert the fact that national socialism had a occult relationship to
Tibetan Buddhism into its complete opposite, he foregrounds an anti-Lamaist
faction within the German right-wing.
It was precisely the Nazis, Brauen says, who
denounced the Lamas and the Tibetans as “Untermenschen” (subhumans).
Among the anti–Dalai Lama and anti-Tibet
literature are works by S. Ipares (Geheime Weltmächte [Secret World
Powers], 1937), who was influenced by the orientalist Albert
Grünwedel. In his book, the author talks of an occult hierarchia
ordinis of the Lamaist theocracy, which invisibly influences and
steers the East.
J. Strunk’s arguments (Zu Juda und Rom —
Tibet, [To Juda and Rome — Tibet], 1937) are more far reaching; he
tries to uncover a conspiracy of an international ecclesiastical
elite (with members from all the world religions) with the living
Buddha, the Dalai Lama from Lhasa as their visible head. “What there
are of organizations and new spiritual currents running alongside
and in all directions nearly always end up on the ‘roof of the
world’, in a Lama temple, once one has progressed through Jewish and
Christian lodges” (Strunk, 1937, p. 28).
In the same year (1937) Fritz Wilhelmy
published the piece Asekha. Der Kreuzzug der Bettelmönche [Asekha:
The Crusade of the Mendicant Monks]. In it “Tibetan Buddhism … [is]
openly appointed to play a more than mysterious role in the great
global hustle and bustle of suprastate pullers of strings” (Wilhelmy
General Ludendorff and his wife likewise
took to the field with great vigor against the “Asian priests” and
warned that the Tibetan Lamas had emplaced themselves at the head of
Jewish and Jesuit secret orders (Europa den Asiatenpriestern?
[Europe of the Asian priests)], 1941).
Clearly the most prominent of the anti-Lamaist
Nazi faction was the racialist Alfred Rosenberg, who in his seminal
work Der Mythos des 20. Jahrhundert [The Myth of the 20th Century]
made the battle between the priests and the warrior caste into the
primal conflict of the history of the world. The Tibetan lamas
appear here as the representatives of a decadent Asian Catholicism.
The problem with the construction of a fascist
anti-Lamaism lies in the fact that apart from Alfred Rosenberg the
right-wing authors cited definitely did not occupy positions of power like
those of Himmler, the SS, and the Ahnenerbe project. “Hitler’s mythologist”
(Rosenberg) was cut dead by Himmler and barely taken seriously by Hitler.
The Ludendorff’s fell out of favor with the Führer.
In contrast, the SS with their rites and their
martial style increasingly became the epitome of the Nazi myth. It was the
SS who explored Tibet and it was a former SS trooper (Heinrich Harrer) who
schooled the Dalai Lama.
Besides this, the national socialist opponents of Lamaism mentioned, who
Martin Brauen so demonstratively parades to prove that fascism was
hostile towards Tibetan Buddhism, are just as fanatically fascinated by the
atavistic mythology of Tibet as the pro-Lamaist fascists whom we have listed
They do not attack the Lamaist system out of a
democratic attitude or rational consideration, but the opposite, because
they fear the occult world of the Lamas — namely, control by magic, the
conquest of the planet by Buddhist despots, the manipulation of awareness
through rituals, etc. — all concepts which can indeed be found in the
tantric texts. Thus, right-wing opponents of Lamaism, just like the
right-wing advocates of Lamaism, see in Tibet and its religion an occult
Since the pro-Lamaist intellectuals can no loner deny that fascist authors
increasingly sought out contact with Lamaist cultural images after the war,
they emphatically reassure us that these were a matter of Western
“illusions”, or at least Western hybrids of Lamaism which were in no sense
just. With this they seem to think the problem is solved (in this regard,
see Brauen 2000).
But they leave us waiting for an examination of
contents which reveals to what depth and extent ideas and practices from
Lamaism have been directly incorporated by the fascist side. Yet a debate
about the images, archetypes, metapolitical visions, political structures,
and rituals from the Tibetan cultural sphere which the neo-Nazis refer back
to is of far greater interest than the question of whether there was
personal contact between lamas and Nazis.
Here the actual work of cultural criticism
begins, which entails:
discovering Lamaist myths of origin
behind the “Nazi fantasies”
investigating these Lamaist myths of
examining structural similarities
between neo-fascism and Lamaism
Only then when such “myths of origin” are not to
be found can the Nazi- Tibet connection be said to have been exposed as a
purely Western fiction.
The following list of paradigms, concepts, theories, methods, and myths
which have essentially shaped the culture of Lamaism (and still do) have
become central for the neo-fascist movement:
The combination of religious and
A strictly hierarchical state structure
that rests upon a spiritually based “Führer principle”
The out and out patriarchal orientation
of the state and society
A pattern of complete subordination of
pupil to master
The appearance of divine beings of earth
to fulfill political missions (the avatar, incarnation, and
A political micro-/macrocosmic theory
according to which a Buddhist ruler represents a likeness of the
The idea of a world ruler (Chakravartin)
and a violent conquest of the world
The motif of spiritual/political
The idea of a superhuman center of power
in Asia, from where an influence on world politics is exercised (the
The legitimization of contemporary
politics through mythic roots
The derivation of political control from
myths of the sun and light
The myth of the “black sun” (Rahu myth
in the Kalachakra Tantra)
Alchemic speculations (as in the
An interest in secret men’s associations
(members of orders)
The existence of a supernatural
community of “priestly warriors” (Shambhala warriors) who observe
and influence the history of the world
A “Buddhist” warrior ethic based upon
spiritual control of the body and emotions
An apocalyptic final battle, in which
good and evil stand opposed and all nonbelievers are annihilated (Shambhala
A fascination with the machinery of war
Flying discs (UFOs) — corresponding
objects (flying wheels) will be put to use in the final Shambhala
A magical view of the world and the
associated conception that the manipulation of symbols can affect
Techniques for manipulating
A great interest in paranormal phenomena
and their combination with politics (visions, oracles, prophecies)
A magic/political understanding of the
system of rituals in the service of the state
Sexual magic practices for transforming
erotic love and sexuality into worldly and spiritual power (Kalachakra
The functionalization of the feminine
principle for the purposes of politico-religious power
All these pillars of Tibetan Buddhist culture
are likewise ingredients of the Kalachakra Tantra constantly
practiced by the Dalai Lama and the Shambhala myth this evokes.
For centuries they have determined the form of
Tibetan monastic society, completely independent of any Western imaginings
or influence. Hence the question about neo-fascism's inordinate interest in
Tibet and its atavistic culture is easily answered: fascists of the most
varied persuasion see their own “political theology” confirmed by the
Tibetan Buddhist religious system, or discover new images and practices in
it with which they can enrich and extend their ideologies.
Some (not all) of the above-mentioned Tibetan cultural elements to which the
new right has helped itself were also to be found in the Europe of old, yet
these were either disempowered or relativized by the Enlightenment and
“modernity” — only to be reactivated in the history of fascism and national
In traditional Tibet (up until 1958), in the
community of Tibetans in exile, but above all in the figure of the Dalai
Lama and his clergy, in the holy texts and the rituals (the tantras), these
images and archetypes were able to survive without pause. Through the active
presence of the lamas in the West they are now visible and tangible once
more and play an ever greater role in Western popular culture.
Yet it is not just in comics and kitsch films
that the Dalai Lama is portrayed as a god-king, but also both the
respectable and the down-market western press, a label which gains
fundamental significance in the political theology of fascism and is
combined there with the Führer principle.
Julius Evola - A
It was not just the ideologists and theoreticians of national socialism who
were closely concerned with Tibet, but also high-ranking intellectuals and
scholars closely linked to Italian fascism. First of all, Giuseppe Tucci,
who attempted to combine Eastern and fascist ideas with one another, must be
mentioned (Benavides 1995).
A further example is the work of the Italian, Julius Evola
(1898-1974), for a time Benito Mussolini’s chief ideologist (mainly in the
forties). In numerous books and articles he has investigated and further
developed the relationship between tantric rituals and power politics.
He has followed “tantric trails” in European
cultural history and come across them everywhere among:
Using criteria drawn from Vajrayana, he
propounds a cultural history of sexuality in his most famous book, Eros
and the Mysteries of Love: The Metaphysics of Sex. Evola was not just a
theoretician, he also practiced sexual magic rites himself. There are
unmistakable statements from him about the “tantric female sacrifice” and
the transformation of sexuality into political power.
Like almost no other, the Italian has openly
named the events that unfold in the mysteries of the yogis and then
confessed to them:
“The young woman,” he writes, “who is first
‘demonized’ and then raped, ... is essentially... the basic motif for
the higher forms of tantric and Vajrayanic sexual magic”
(Evola, 1983, p. 389).
In dictators like Adolf Hitler and Benito
Mussolini he saw the precursors of future Maha Siddhas who would one
day conquer the world with their magic powers:
“The magician, the ruler, the lord”, he
proclaims in regard to Tantrism, “that is the type of the culture of the
(Evola, 1926, p. 304).
He recommends Tantrism as “the way for a Western
elite” (Evola, East and West, p. 29).
In the Shambhala myth he sees a confirmation of the European tradition of
the savior king, especially the myth of the grail:
“At a particular time decreed by one of the
cyclical laws, a new manifestation of the solar principle from above
will occur in the form of a sacred ruler who gains victory over the
‘dark age’: Kalki Avatara. Symbolically Kalki will be born in Shambhala
— one of the terms in the Indian/Tibetan tradition for the holiest
hyperborean [Nordic] center”.
(Evola 1955, p. 56).
We could fill many pages illustrating the
influence of Vajrayana (Tibetan Tantrism) on Evola’s work. But
however, we will instead concentrate on a detailed discussion of the ideas
of one of his pupils, Miguel Serrano. Serrano combines Evola’s
fascist philosophy of power warriors with the national socialist thoughts on
His works are particularly interesting for us
not just because he is still alive (in 1999), but also because he has been
linked with the Fourteenth Dalai Lama several times.
Miguel Serrano - The
Dalai Lama’s “friend” and chief ideologist of “esoteric Hitlerism”
"Miguel Serrano”, writes his interviewer, Isidro Palacios,
“was the only [!] western foreigner who
traveled to meet the Dalai Lama as the monk-emperor of the Tibetan
Buddhists fled from the holy land of Tibet to the south because of the
Chinese invasion. Our conversation partner [Serrano] traveled from India
into the Himalayas where his meeting with the Dalai Lama took place, and
since then a close friendship has existed between him and the now Nobel
(Palacios, 1990, p. 2).
Who is this “close friend” of the Kundun then?
Miguel Serrano was born in Santiago, Chile in 1917. Between 1947 and
1948 he visited Antarctica for the first time, to which he later undertook
many journeys. One of the massifs which he explored on an expedition there
bears his name today. Between 1939 and 1945 he published the esoteric
journal, La Nueva Edad [The New Age].
He was active as a diplomat for Chile in several
countries, including India, Yugoslavia, Romania, Bulgaria, and Austria. He
also worked as an ambassador at the International Atomic Energy Commission
in Vienna and at the United Nations Industrial Development Organization (UNIDO).
Largely unnoticed by the public, Serrano has
been in friendly contact with numerous prominent national socialist and
fascist figures since the seventies: with Léon Degrelle, Otto Skorzeny,
Hans-Ulrich Rudel, Hanna Reitsch, Julius Evola, Herman Wirth, Savitri Devi,
and the French Waffen SS man and author Saint Loup. The Chilean returned to
his country of birth and lives some kilometers from Santiago (as of 1999).
He published numerous books with an occult/poetic content. Even his work
best known in the West, in which he recounts his encounters with the German
poet Hermann Hesse and the depth psychologist C. G. Jung, displays a great
deal of occultist speculation when one reads it attentively. Serrano titled
his book The Hermetic Circle: Conversations, Correspondence, and Memories
of Hermann Hesse and C. G. Jung.
This title alone should signal that the author
had formed an esoteric brotherhood with Jung and Hesse, a sort of
triumvirate of magicians who had gained admittance to the archetypal
storehouses of the human subconscious and are unique in the twentieth
century. Jung was sympathetic towards the Chilean who had courted him.
He wrote an effusive foreword to Serrano’s tale,
The Visit of the Queen of Saba:
“This book is unusual. It is a dream amidst
other dreams, one could say, and completely different to the spontaneous
creations of the unconscious with which I am familiar”.
(Serrano, 1980, p. 7).
Serrano was also a great admirer of the American
poet, Ezra Pound, who sympathized with the Italian fascists. Together with
Pound’s widow (Olga Rudge) and Prince Ivanici, Serrano had a commemorative
stone erected in Italy.
His occult studies took him to all parts of the world. He saw himself as a
modern Percival (Parsifal) and Minnesinger, who went in search
of the Grail under the protection of his diplomatic passport.
“The life of an ambassador is a farce and a
folly”, he said in an interview in the journal Cedade, “My post allows
me to meet with people of value like the Dalai Lama, Nehru, Indira
Gandhi, Hanna Reitsch (Hitler’s famous female war pilot) and others”.
Switzerland, Westphalia, the mountains of
Salzburg, the Pyrenées, his travels in search of the Grail led him through
all these “geomantically” significant sites, but likewise to the Himalayas,
Patagonia, and Antarctica.
The Chilean was rightly considered the occult eminence of modern,
international fascism. Meanwhile, his phantasmagoric writings have also
developed a fanatic following in the German neo-nazi scene: It is the
Chilean author’s obsessive intention to convince his readers that Adolf
Hitler was an avatar (a divine incarnation) or a tulku, and ever will be,
since he lives on in another body in another sphere, that of the kingdom of
Shambhala. According to Serrano, the Führer will reappear as the doomsday
ruler and fight a terrible battle, and that in the next few years.
How did this bizarre fantasy arise?
Shortly after the Second World War a mysterious “master” from the beyond is
supposed to have appeared to the Chilean and said to him:
“Hitler is a initiate, he can communicate
with those dwelling on the astral plane. I do not know who his spiritual
leaders are, but I have decided to help him. Hitler is a being with an
iron, unshakable will which he inevitably put into effect. He never
yielded. I was in contact with him.”
(Serrano, 1987, p. 21).
After this appearance of his spiritual guru,
Serrano was absolutely convinced that he had been entrusted with the mission
of the century: the worldwide dissemination of Hitlerismo Esoterico
(of “esoteric Hitlerism”). Whilst still performing his international duties
as a Chilean Ambassador he held himself back, although he carried the idea
in his heart from the nineteen fifties on.
During this period he published books of a
poetic/esoteric content with several respectable western publishers which,
although they without exception include tantric topics (especially the
“female sacrifice”), studiously avoid mentioning the name of Adolf Hitler.
Only in 1978 did the Chilean first dare to go
public with an open profession of belief in the German Nazi dictator, and
published El Cordón Dorado — Hitlerismo Esoterico [The Golden
Ribbon — Esoteric Hitlerism]. In the mid-eighties the almost 650-page,
large-format book, Adolf Hitler, El Ùltimo Avatâra [Adolf
Hitler, the Last Avatar], followed.
Serrano summarizes the results of his extensive
occult research into this topic with the concise statement that,
“esoteric Hitlerism is tantric”.
(Serrano, 1987, p. 330).
Shambhala: The center
of “esoteric Hitlerism”
In the following sections, we hope to show just how much of his fascist
world view Serrano owed to Tantrism.
It is of especial interest in connection with
this study that he recognized “esoteric Hitlerism” as a central doctrine
from the kingdom of Shambhala:
“In fact”, the author says, “Shambhala is
indeed the center of esoteric Hitlerism. The entrance to it [the realm
of Shambhala] was to be found in the vicinity of Shigatse or near
Gyangtse [in southern Tibet]. Through my investigations I arrived at the
conclusion that our center [i.e., that of Serrano’s occult order] had
also been located there. The connection between Hitlerism and the
Tibetans or Mongolians was also not immediate, but indirect, in as far
as they established contact with the Hyperboreans (the Aryan gods of the
north) and made free passage and the transmission of physical messages
Tibetans and Mongolians were their vassals
who had to guard the magic entry gates to their world. ... When I
visited Berchtesgaden [the Obersalzberg to which Hitler retreated time
and again], my attention was constantly captivated by a tellurian force,
a tangible vibration in the air, which instantaneously linked this point
with the Tibetan Himalayas and trans-Himalaya: Hitler’s high-lying
refuge with the Lhasa of the Dalai Lama, with Shambhala.
For some particular reason, esoteric
Hitlerism had chosen this point, which is full of direct connections,
magnetic vibrations, and those which touch the stars, as the holy center
of its order (the SS), and it had avoided letting a final physical
struggle, which could have harmed this area, take place there”.
(Serrano, 1987, p. 32).
In his book, NOS, Serrano defines the kingdom of
“one of the hidden subterranean cities in
which is performed the tantric initiation that transforms, transmutes
and transfigures matter. There are people who say that it was the
capital of Agarthi”
(Serrano, 1984, p. 186).
Before Shambhala was relocated in the Himalayas
by the hyperborean (Nordic) siddhas, it was a kingdom at the North Pole.
Shambhala and Agarthi are thus the two occult regions (or cities) from which
the national socialist dictator, Adolf Hitler, was sent to our planet.
According to Serrano the two locations lie in a magic realm beneath the
surface of the Earth.
“Thus the submerged Agarthi and Shambhala
are to be found there, which the Tibetans and Mongolians speak of as the
seat of the king of the world, and also the symbolic orient of the
[Knights] Templar and the true Rosicrucians. Thus the unknown leaders of
these two orders, as well the organization of esoteric Hitlerism [the
SS], betook themselves there. And from there Hitler clearly received
(Serrano, 1987, p. 32).
Following the Second World War the rumor (which
Serrano seizes upon thankfully) arose in occult circles that Hitler had
settled a brotherhood of Tibetan lamas in Berlin, who stood in direct
contact with the kingdom of Shambhala. After the Russians entered the city
the members of the order committed suicide (Ravenscroft, 1988, p. 262ff.).
But Hitler - Serrano says - did not 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;
then it was dangerous to reveal it, and it was even more difficult to
write about it”, the mysterious master we have already mentioned
explained to his pupil, Serrano.
(Serrano, 1987, p. 37).
The “Führer”, however, did not flee to Tibet as
is assumed in other occult speculations. Serrano doubts such assumptions,
since on the basis of his researches he reached the conclusion that the
mythic realm of Shambhala was relocated from the Himalayas to the South Pole
(Antarctica) following the war and that today the entrance to the
underground imperium may be found there. Hitler is thus said to have
traveled to Antarctica.
In the near future, the “Führer” with ascend to earth from the subterranean
Shambhala (now at the South Pole) for a second time, with a powerful army of
UFOs in fact. (At another point Serrano reports that Hitler will lead his
army on a white horse, like the Rudra Chakrin, the wrathful wheel turner
The “last avatar” (Hitler) will plunge the
planet into a terrible apocalyptic war between the forces of light (the
hyperborean Aryan race) and the powers of darkness (the Jewish race). The
Jews, who currently rule the world, will be exterminated and the Nazis will
found the Edad Dorada (the “golden age”) and the “Fourth Reich”.
Serrano took his “fantasies” literally. To seek his spiritual leader (or the
tulku Hitler), the Chilean diplomat (in India at the time) set off and began
exploring in the Himalayas and in Antarctica.
“In the book The Serpent of Paradise, I
describe my search for the ashram of the Siddha in the Himalayas, which
is likewise to be found beneath the earth in the Kailash mountains, in a
very remote area where my master’s residence also is”.
(Serrano, 1987, p. 40)
He was convince that he would find an entrance
to Shambhala or Agarthi in the Kailash. He also tried to reach Lake Yamdrok,
because he suspected there was an entrance gateway to the underground
Shambhala there as well.
But the Chinese turned him back at the border.
But the time was not ripe, Serrano was unable to discover the entrance to
Shambhala. In Kalimpong, “before the gates of Tibet” he encountered a “man”
who assured the Chilean that a mysterious “order” exerts an influence over
both the affairs of the distant past and the most recent events of world
history. Obviously this man was the guru who — as he recounts in his key
book EL/ELLA — initiated Serrano into the rites of sexual magic, and the
order was a tantric secret society.
Its members, the “man” said,
“live in two cities in the Himalayas,
Agarthi and Shambhala. To get there one has to trace this (tantric) way
back to the origin of time”.
(Serrano, 1982, p. 10).
The pupil (Serrano) — we read in EL/ELLA — is
prepared to go this way and is initiated into the tantras and the “laws of
androgyny” by the master:
“This knowledge has been passed on to us by
the serpent [kundalini] that survived on the ocean floor as the world of
the god-men was destroyed, in which the woman was not outside but rather
inside and where man and woman were one. .... Until you are one with the
woman ... you will be no priest king ... The stallion must become a
mare, the man a woman ...” the guru continued his teaching
(Serrano, 1982, pp. 11-12).
This is never, the pupil learns, possible
through chastity and asceticism. Rather, the man must encounter the woman in
the “magic love” in order to divert her feminine energies. As we know, this
requires absolute control over the sexual act and above all the retention of
“If the stallion expels the seed, he becomes
impoverished by this... For as long as the seed flows outwards like a
river, the play of the deceptive appearances will continue”.
(Serrano, 1982, p. 13).
In another text it says:
“the magic love that is taught in ...
Shambhala. ... In it the seed may not be issued outwardly and be lost in
the woman, rather it must flow inwardly into the body of its owner in
order to impregnate him with the androgyne, ... as one in the likewise
symbolic language of alchemy”.
(Serrano, 1987, p. 289).
If the man does not expel his sperm he can
absorb the woman’s gynergies completely.
“If the woman does not receive”, Serrano
says, “she gives! Through her skin she exudes substances, a concentrated
energy, which satiates you and penetrates into your blood and heart”.
(Serrano, 1982, p. 14).
But it can happen that the tantric experiment
fails. If the sadhaka (the pupil) loses his seed during the magic sexual act
then he is destroyed by the aggressive femininity:
“The spider devours the male who fertilizes
her, the bees murder the drones, the fearsome mother wears the organ of
generation tied around her neck. Everything female devours, every mare,
mother, goddess, or woman. In one way or another the man is consumed”.
(Serrano, 1982, p. 13).
It is thus a matter of life and death.
Ultimately, according to Serrano the “killing” of the external woman (the
karma mudra) is therefore necessary, so that the inner woman (the maha mudra)
can be formed.
The author does not shrink from discussing the “tantric
female sacrifice” directly:
“Only those who are able to love the woman
so much [!] that they externally kill her [!] in order to make possible
her inner rebirth will find the immortal city of Agarthi (or Shambhala)”
(Serrano, 1982, p. 13).
For an uninformed reader hidden, but obvious to
one who knows the logic of Tantrism, a tantric female murder is described in
both of his initiatory writings, EL/ELLA [HE/SHE] and NOS [WE].
In a love scene from EL/ELLA a young woman expires in Serrano’s arms in
order to then re-emerge within him as an inner maha mudra. He bends over
her, strokes her hair and kisses her bloody lips:
“They tasted like bitter honey, and he
swallowed a little of her blood” Then he suddenly sees the stigmata:
“Strangely, it [the blood] was only on her feet and the palms of her
hands as if she had been crucified. 'Here!', she said. She indicated her
side, at breast level. A white line seemed to run through it, like a
(Serrano, 1982, pp. 72-73).
The references to the sacrifice of Christ are
obvious, indeed they seem quite blatant.
“When I die,” the woman then says, “you will
bear me within you; I will be you, live in you ... You have drunk my
blood, and we are now two siblings. My character is already being
transferred into your blood ... If god will, I shall love you even more
when I am dead. ... I have to die that you may live”.
(Serrano, 1982, pp. 73-74).
With this she fulfills the wise saying of
“The decay of the one [the woman] is the
purification of the other [the man]".
(Serrano, 1982, p. 93).
“The absolute woman”, he says at another
point, “can sleep or she can die, which is the same thing”.
(Serrano, 1987, p. 289).
Written in a fantasy manner, the book NOS — Book
of the Resurrection also depicts a tantric female sacrifice. The heroine of
this “hermetic biography” is called Allouine, the main hero is admittedly
Serrano. Additionally, various “tantric” masters crop up. Among them are,
unmistakably, C.G. Jung, Hermann Hesse, and the American poet Ezra Pound.
The contents of the book depict the voluntary
self-sacrifice of Allouine, her interiorization as a maha mudra by the
author (Serrano), and the latter’ achievement of immortality through the
absorption of gynergy.
“The woman dies. She is dead. She must die.
... She is the warrior’s [the yogi’s] companion, existing only in his
mind, in his spirit”
(Serrano, 1984, p. 11),
Serrano instructs us once more.
“She [the woman] becomes interiorized in you
through her death, she inspires you”, one of his masters explains to him
and in another passage continues.
“The secret path of yoga along which you are
traveling is only for the warrior, for the initiated hero. It is not the
path for the woman; because a woman has no chakras, no kundalini to
awaken. ... A woman is the Kundalini. A woman has no soul. She is the
soul. A woman has no eternity. She is eternity”
(Serrano, 1984, pp. 102, 147).
Serrano stages a tantric séance with Allouine,
in which they both consume the five forbidden foods.
Then he drinks,
“the liquor of orgasm ... the heavenly Soma,
an spirit of secret wine ... which is now only to be found in the river
of your blood”.
(Serrano, 1984, p. 112).
We know that he is talking about the sukra, the
mixture of male and female seed, of menstrual blood and sperm. This magic
potion grants the Tantric immortality. In NOS too the author longs for the
blood of his lover like a vampire and goes into raptures if he detects it on
his lips. After he has washed the dying Allouine, he kisses her and drinks
of her blood.
Yet Allouine patiently and will-lessly accepts her sacrifice:
“My desire for you (i.e., for Serrano) is
reaching its peak. The fire of sacrifice has already been lit in my
vulva and beats there like a heart. ... My will no longer exists”.
(Serrano, 1984, p. 111).
“The authentic, absolute woman sacrifices
herself voluntarily,” we read in NOS, “immolating herself in order to
give her eternity to her lover. ... The beloved is now the hidden
beloved, she who has died and buried herself in your bones and your
veins. The female Sophia, guru of the soul, she who courses through the
blood, the female philosopher, Sophia, wisdom, the dove, gnosis”.
(Serrano, 1984, pp. 147-148).
Dying, his “wisdom consort” says to him, “I
shall but love thee better after death. I give you my eternity. … My
beloved, you will be my coffin of perfumed, precious wood!”.
(Serrano, 1984, p. 140).
After he has internalized Allouine within
himself, the Tantric Serrano can now overcome his EGO, he can now talk of
NOS (WE), since his lover (maha mudra) will dwell in him for ever. Through
this love, deadly for the woman, the man gains eternal life. In this
context, Serrano plays upon the word AMOR, which does not just mean love,
but also A-MOR, i.e., beyond death.
Eternally united with Allouine’s gynergy following her physical death,
Serrano buries her corpse and places a stone at her grave into which he has
chiseled a leftward hooked cross, the supreme symbol of “esoteric
Hitler as a tantric
and as king of the world (Chakravartin)
From Serrano’s tantric world view it is only all too easy to assume that
Hitler (as a tulku) also conducted sexual magic practices with a wisdom
consort (mudra). Eva Braun, the lover of the dictator appears to have only
partially performed this duty.
Behind her, Serrano says, stood a greater one:
“We must thus consider the relationship with
Eva Braun to have been like that between Jesus and Mary Magdalene in the
Christian legend, like that of an alchemist to his mystic sister. ...
The presence of the woman, her telepathic, self-communicating energy,
the tensions this generates are indispensable for a tantric magician,
for this kind of bearer of power. The mystic consort of Hitler was,
however, not Eva Braun, but rather another”.
(Serrano, 1987, p. 25).
He refers to her as the “Valkyrie” or as
With the name Lilith he draws a connection to Adam. Like Hitler, the
biblical first father of humanity (Adam) also possessed two women, an outer
Eve and an inner Lilith.
Did Hitler perhaps make an decisive tantric
mistake, asks the author, in marrying Eva Braun (shortly before his
“... Since the secret Eve [Braun] of
transient flesh and blood was accepted, she now [took] the place of the
(Serrano, 1987, p. 25),
...and Hitler lost part of his magic powers (siddhis).
A according to Serrano the “Führer” of the Third
Reich was a tantra master from Shambhala, the “high priest of the occident”
(Serrano, 1987, p. 269) He came to earth to fulfill a mission — the control
of the world by the Nordic ("hyperborean”) race. But in him Serrano does not
just see the incarnation of a warlike archetype who lowered himself into a
human frame in the nineteen-thirties and forties. In the dictator he
directly recognized a tulku and god sent from Shambhala.
“was a highly developed being, a
Bodhisattva, a tulku ... the incarnation of a deity”,
(Serrano, n.d., p.
Just as a tulku need not only appear in the form of a single person, but can
rather produce many emanations of his self, so too the various fascist
national “Führers” of the first half of our century were the emanations of
the mightiest central tulku and Shambhala prince, Adolf Hitler:
Mussolini in Italy
Oliveira Salazar in Portugal
Leon Degrelle in Belgium
José Antonio Primo de Rivera in Spain
Plinio Salgado in Brazil
Jorge González von Marée in Chile
Subhash Chandra Bose in
All the fascist energy of the world was
concentrated in the German “Führer” (Hitler):
“The tulku”, says Serrano, “ — in this case
it is Hitler — radiates out from a center of higher power, which like an
enormous sun absorbs everything and draws it into his fire and his fate.
If HE falls, then all the others fall too, then HE is of course ALL [of
(Serrano, 1987, p. 270).
According to Serrano, Hitler must also be seen as
the earthly appearance of the Chakravartin:
“For the initiates of the SS Hitler was that
mysterious prophet or magician who … would restore the sense of royal
dignity, where the king of the world is the emperor, the priest of
priests and king of kings; it is the leader, who will establish a new
golden age for a thousand years and more”.
(Serrano, 1987, p. 354).
This is clearly intended for the future, since–
according to Serrano — Hitler will soon return once more to fulfill his
One may think what one will of such prognoses, but it is in
any case amazing what a large upturn fascist movements have achieved
worldwide since the end of the eighties.
The SS as a tantric
warrior order from Shambhala
For Serrano the tantric initiation is the central rite of a “hyperborean”
(Nordic) warrior caste. Shambhala counts as the supreme mystery site for the
initiation of the “priest-warriors”.
“In Shambhala”, the author says, “ the use
of the force through which the mutation of the earth and the people can
be carried out is taught, and the latter [the people] are introduced
into the martial initiation, which makes this possible. ... Those who
follow this initiatory stream have struggled to found a new/old order
here on the present-day earth which has its roots in the transcendent
origins, with the goal of reawakening the golden age, and they will
fight on to the end...”
(Serrano, 1987, p. 258).
This order is the secret brotherhood of the
Shambhala officers, who have for centuries been incarnated in our world —
for instance as knights of the holy grail or as Rosicrucians or finally as
the occult elite of the SS, Hitler’s notorious Schutz-Staffel.
“Once a year”, we learn, “the inner circle
of the SS people met with their supreme leaders for a few days of
retreat, the solitude, and meditation. A kind of western yoga was
practiced here, but nothing is known about it”.
(Serrano, 1987, pp. 171-172).
According to Serrano the SS were divided into
two sections, an inner esoteric one and an outer one.
The “exoteric SS” were
“be able to deal with the most difficult tasks and adventures in
the external world”.
“Nothing of the esoteric of the black order,
its practices and teachings, its invisible connections and its occult
doctrines was known” to them.
(Serrano, 1987, p. 264).
The “inner circle” of the SS consisted of,
people, supermen, god-men, the total human, the human magician”.
(Serrano, n.d., p. 96).
The esoteric SS were siddhas (magicians) from the underground
kingdom of Shambhala, or at least their messengers. In German, SS are the
initials of the “black sun” (“schwarze Sonne”), and Serrano did also call
the members of the order “the men of the black sun”.
We are reminded that the planet of darkness,
Rahu, which darkens the sun and moon, is also referred to in the Kalachakra
Tantra as the black sun. The author is convinced, of course, that sexual
magic rites were practiced in the SS (the “new aristocracy of the Aryan
Like Julius Evola before him, the Chilean
makes constant references in his writings to how sexuality may be converted
into high-quality aggressive military energy and political power through
“Come and take me like a warrior!”, a lover
(his karma mudra) says to him at one stage in his key novels, “I give
you my heart for you to devour. Let us drink our blood”.
(Serrano, 1982, p. 54).
In EL/ELLA the author recommends to heroes
initiated into the tantras that,
“the warrior should give death the face of
his lover; the fiery femininity of death will be thus evoked”.
1982, p. 87).
For Serrano, tantric practices and the cult life of a
fascist/esoteric warrior caste are one.
Additionally, the sexual magic of the SS was connected with racial
experiments. These aimed at a mutation of the human race, or better, a
regaining of the formerly high-standing Aryan god-men who had in the dim and
distant past tarnished themselves through “ordinary” sexual intercourse with
human women and produced a lesser race.
According to Serrano, such experiments were
conducted in the Wewelsburg, the occult center of the SS.
“Laboratories of leftward magic” for the
re-creation of the original, pure Aryan race were to be found there.
(Serrano, n.d. pp. 488, 589).
But these were nothing more than the
above-ground branches of corresponding establishments in subterranean
“In Shambhala they attempted to produce a
mutation of their kind which would allow them to return to that which
they were before their interbreeding with the sons of man...” — when
they still had a white, almost transparent body and blonde hair.
(Serrano, 1982, p. 54).
As Tantrics, the SS were “beyond good and evil”
and for this reason their “terrible deeds” were justified by Serrano, plus
that they took place at higher cosmic command (Serrano, 1987, p. 331).
The “final solution to the question of the
gypsies” (many gypsies perished in the concentration camps), for example, is
said to have come directly “from Tibet to Hitler, certainly from Shambhala”.
The gypsies used to live in Shambhala and had
then been driven out of there.
“The reasons for this”, says Serrano, “were
known in the Tibet of the Dalai Lama”.
(Serrano, 1987, p. 366).
Just like the
Knights Templar, the inner occult
core of the SS were incarnations of the guardians of the holy grail, and
“the grail of the siddhas [the magicians], of the solar and martial
initiations” is to be found in Shambhala (Serrano, 1987, p. 264).
The miracles which radiated from the grail were
evident in the achievements of the black order in the course of the Second
“If one examines the achievements of the
followers of Hitler in all areas of creation within a period of just six
years, one cannot avoid admiring this miracle and making a comparison
with the Templar order. And one comes to believe that the SS have
likewise found the grail and even deciphered it”.
(Serrano, 1987, p. 278).
Even the monumental architecture of the Third
Reich is supposed to have been prepared on the building sites of Shambhala.
The Hyperboreans (the gods of the north), we may
“emigrated to two secret cities in the
Himalayas, Agarthi and Shambhala.... In Shambhala they practiced the
magic of the giants which made the monumental buildings possible”.
(Serrano, 1982, p. 54).
In the Second World War the forces of light and
the “sun race” (Hitler and the SS) stood opposed to the forces of darkness
and the “moon race” (the Allies and the Jews).
It was no ordinary war, but
rather a global battle between the gods (the Nazis, the light Aryan race)
and demons (the Jews, the dark Semitic race), between Odin, the highest god
of the Germanic peoples, and Jehovah, the highest god of the Jews. The
Nordic (hyperborean) heroes fought the “lord of darkness”, the “satanic
At heart, Serrano says, the patriarchal and matriarchal powers
were at war.
Admittedly Hitler outwardly lost the war, but through his sacrifice and his
example he saved the ideals of the warrior caste from Shambhala. He shall
return at the head of his “wild army” to finally liberate the white race
from the lord of darkness (Jehovah).
It will then come to a terrible final battle.
“These are the dimensions of Hitler, the
envoy of the hyperborean [Nordic] siddhas, the tulku, the Bodhisattva,
the Chakravartin, the Führer of the Aryans, so that the demiurge Jehovah has to mobilize all his earthly
and extraterrestrial legions”.
(Serrano, n.d., p. 50).
One may well dismiss Serrano’s visions as the
product of an overactive imagination, but it cannot be denied that modern
fascism has found a home and a predecessor in the Shambhala myth and in
Tantrism. Its mythological conceptions and visions of power can without
difficulty be brought into harmony with the practice and political ideology
of the Kalachakra Tantra for all fundamental issues.
The occult right wing’s move toward Tibetan
Buddhism is thus in no way to be understood as the exploitation of the
dharma for ignoble purposes, since there is a profound inner relatedness
between these two ways of looking at the world.
The Fourteenth Dalai
Lama and Serrano
Naturally, the Fourteenth Dalai Lama would simply dismiss any link between
the Shambhala myth and Kalachakra Tantra and the “esoteric Hitlerism” of
Serrano, regardless of how closely matched even the conceptual principles of
the two systems may be. Nonetheless, it is of great interest to our
culturally critical study that the Kundun met with the racist Chilean
several times (in at least 1959, 1984, and 1992).
When His Holiness visited Chile in the year
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 (Grunfeld,
1996, p. 302).
Serrano was also a friend of the German living
in India whom we have so often cited, Lama Govinda, in whose meditation
tower with a view of the Himalayan mountains he was able to immerse himself.
The first encounter with the Kundun took place in 1959. In his own account,
the founder of “esoteric Hitlerism” was the sole foreigner to greet the
Dalai Lama as he crossed the Indian border after his flight from Tibet.
“Shortly before the taking of Tibet by Mao’s
troops”, he reports in his own words, “the Dalai Lama succeeded in
fleeing to India. I journeyed into the Himalayas to wait for him there.
I donned Tibetan clothes which the Maharaja of Sikkim had given me so as
to attempt to get to Tibet from there. I made it to the Tibetan border,
where — incidentally — I made the acquaintance of one of Roerich’s sons
who also gave me a report of the hidden city lying in the mountains (Shambhala).
The at that time still very young Dalai Lama later, when everything was
over, gave me a small Tibetan dog, as a sign of his gratitude”.
(Palacio, 1990, p. 4).
It is at any rate interesting that the Kundun,
who was introduced to western culture by a member of the SS (Heinrich Harrer),
meets as the first (!) Westerner after his crossing of the Indian border the
fascist Miguel Serrano, who sees a mythic command from the kingdom Shambhala
at the esoteric core of the SS.
Serrano says of himself:
“I was employed as
a tool and continue to be used”
We may recall that upon
crossing the border, the Dalai Lama gave vent to the cry of “Victory to the
The gods that Serrano represented and as whose
tool he served were Wotan, Odin, and, in his own words, Adolf Hitler.
Miguel Serrano and the XIV.
Dalai Lama in Santiago de Chile (1992)
As far as the “enchanting” Tibetan temple bitch
of “honey yellow color” which was given him by the Kundun is concerned, this
creature had a most special significance for the Chilean. The lamas, the
author says, referred to the petite race as the “lion of the back door of
Serrano’s “back door lion” was called Dolma,
“the name of a Tibetan goddess; in truth the
(Serrano, n.d., p. 189).
Dolma is the Tibetan name for the goddess
Tara. As abstruse as it may sound, after some time the Chilean
recognized in the Dolma given him by the Kundun the reincarnation of a woman
whom he once loved as a “mystic partner” and who (in accordance with the
laws of the “tantric female sacrifice”) had had to die (Serrano, n.d., p.
As Dolma the bitch one day passed away in his
arms — Serrano had flown from Spain to Vienna just to accompany her into
eternity — he recalled an event of mythological dimensions from the 16th
century. As if he were in a trance he suddenly felt that it was not the
Tibetan Dolma but rather the dying sister of the last Aztec emperor
Montezuma, Papán by name, whom he held in his arms. Papán — Serrano claimed
— originally a high priestess from the north ("Hyperborea”), had in Mexico
prophesied - according to legend - the return of the white gods to America.
In her final hour, Dolma (the bitch) radiated
out the energy of the Aztec princess who had to suffer a ritual sacrificial
Thanks to this vision Serrano could once more experience the fascination
which habitually flooded through him at the embrace of dying women, even if
one of them had this time been incarnated in a bitch.
In NOS, a dying dog
(the fate of Dolma probably lies behind this) spoke to him like a tantric
lover with a human voice:
“You don't need me outside anymore. I will
howl inside you, like my brother the wolf”.
(Serrano, 1984, p. 21).
Such central “hermetic” experiences naturally
tied the Chilean to the Kundun and his tantric world view profoundly and so
it is also not surprising that Serrano linked “esoteric Hitlerism” and the
fate of Germany to the Dalai Lama directly:
His “skill”, the author says of
the Fourteenth Dalai Lama, is, “closely linked to that of Hitler’s Germany
... on account of yet undiscovered connections. A few years after
Germany, Tibet also fell”.
(Serrano, 1987, p. 366).
The Chilean did not yet know about the SS past
of Heinrich Harrer, the Kundun’s “best friend” and teacher, since this first
became known in 1997 in connection with the film Seven Years in Tibet. But
we can be certain that this fact would have been cited by him as further
evidence to justify an occult connection between Shambhala and the SS,
between the Dalai Lama and Adolf Hitler, particularly as the Chilean
indicates at many points in his writings that the SS sent “secret missions”
to Tibet in order to search for traces of the Aryan race there.
Serrano allows himself to be celebrated as the “Führer” of the National
Socialist Party of Chile. His calendar commences with the year of Adolf
Hitler’s birth in 1889.
“esoteric Hitlerism” as the “new religion of
the young heroes and future warriors and priests, the true myth of the
In 1989, on the 100th anniversary of Hitler’s
birth (the year 100 for Serrano) a commemorative celebration was staged at
which the Chilean and representatives of “esoteric Hitlerism” from various
countries (Chile, Spain, Italy, Germany) spoke:
“On the peak of a mountain in the Andes
ranges which dominates Santiago,” the Chilean newspaper, La Epoca,
writes, “and to the sounds of the Ride of the Valkyrie from Wagner’s Der
Ring des Nibelungen (The Ring of the Nibelung), some 100 Chilean
followers and foreigners commemorated Adolf Hitler in yesterday’s
evening twilight and promised that in the new Hitlerist age the
continuing triumph of his ideas would proceed from Chile.
Serrano opined, would be resurrected from in the Andes ('Andes' means
'perfected, total human') and he would do like the Caleuche
hero of Chile, whose name means 'the man who returns’) and introduce the
age of Hitler”.
(Epoca, April 21, 1989).
This event should not be underestimated on the
basis of the small number of participants. For Serrano it had a
ritual/symbolic significance and was reported in detail in the German
neo-Nazi scene, for example.
In fascist circles worldwide, Serrano is a “hot tip” and his bizarre visions
do in fact exercise a fascinating attraction on many young people. His nazi
books are openly offered for sale in all South American countries. The
German translation of Cordón Dorado Hitlerismo Esoterico is available as a
hardback (Das goldene Band — esoterischer Hitlerismus).
Highly sought after copies of the other works
(about Hitlerism) in German translation and individual propaganda essays are
in circulation and passed from hand to hand.
“Serrano’s mystical neo-Nazism … [has] a
distinct appeal to the younger generation”, writes the historian
Goodrick Clark, “Here Nazism becomes a pop mythology, severed from the
historic context of the Third Reich. The Gnostic Cathars, Rosicrucian
mysteries, Hindu Avatars, and extraterrestrial gods add a sensational
and occult appeal to powerful myths of elitism, planetary destiny, and
the cosmic conspiracy of the Jews that culminate in a global racist
ideology of white supremacism. …
Books by Serrano … are now circulating
among neo-pagans, Satanists, skinheads, and Nazi metal music fans in the
United States, Scandinavia, and Western Europe”.
(Goodrick Clark, 1998, pp. 221-222).
The Dalai Lama has never distanced himself from
Serrano. Instead of decisively opposing fascism in any country, he recently
called for the former Chilean State President and fascist, Augusto Pinochet,
to be spared a trial.
In the following chapter, we shall introduce a further case where Tantric
Buddhism, the Shambhala myth, and the Dalai Lama have acted as godfather to
a modern, extremely radical and aggressive form of fascism.
A case which
shook the world community — we mean the story of the Japanese doomsday guru,
 See Martin Brauen, Traumbild Tibet —
Westlicher Trugbilder ["Ideal Tibet — Western Illusions“], Bern 2000.
 Clearly under the impression that the swastika would become the
emblem of national socialism, a moral category was introduced in that
one distinguished between the hooked crosses which are turned to the
right and those to the left. The left is supposed to produce evil, the
right good (Doucet, 197, p. 74). Without doubt this is based upon
misinformation. In the Tibetan ritual system both forms of swastika are
 Sünner does not name the author, yet it can only have been Ernst
Schäfer. This is apparent from the following quotation from Hans Jürgen
Lange: “According to his unpublished memoirs that are still in Berlin in
the possession of his widow, Ernst Schäfer is said to have witnessed how
Wiligut fell into a trance with rolled-back eyes in the Caspar-Theiyß-Strasse.
A trance which Schäfer compared with the transported state of the foot
messengers in the Tibetan highlands which he had already seen in his
previous research trips (in 1930-32 and 1934-36)” (Lange 1998, p. 68).
 Historical fascism’s contact with Japanese Zen Buddhism is the topic
of Brian Victoria’s book, Zen at War. Victoria’s historical critique
reveals that it was not just Shintoism that was characterized by a
militaristic world view based on a strong and pervasive concept of the
enemy but also Japanese Buddhism in the first half of the last century.
With very few exceptions (which Victoria highlights) the Japanese
Buddhists professed to the fascistoid system of their state. Even such
an undisputed authority in the west as D.T. Suzuki can be counted among
them. There was hardly a Buddhist “personality” (the Soto, Rinzai, Shin,
Nichirin schools) which did not enthusiastically bring its religious
conceptions into line with the dominant system. “Warrior Zen” — “The
Unity of Zen and Sword” — “Buddhism of the Imperial Way” — “Imperial
Zen” — “Soldier Zen” — “Samurai Zen”; these were the slogans of the
time. After the war the martial stance of the Buddhist schools was only
hesitantly reviewed. It also partly survived and finds its place in the
ideology of Japanese “Corporate Zen”.
 The German-language Rascher publishing house in Zurich did not
accept the title as such as it feared the book would not attract buyers
by sounding too occult. They decided upon Meine Begegnungen mit C.G.
Jung und Hermann Hesse in visionärer Schau [My encounters with C.G. Jung
und Hermann Hesse from a visionary point of view].
 The labels of Agarthi and Shambhala also lead to some confusion in a
best-seller novel in right wing circles with the title of The Black Sun
of Tashi Lunpho (by Russel McCloud). Here too there is a national
socialist secret society in close contact with the Tibetan lamas. Its
members are, however, known as the followers of Agarthi, whilst their
opponents rally around Shambhala. In the world of appearances, the
followers of Shambhala are representatives of western big business and
 Those concerned were most probably a scattered group of Kalmyks who
had sided with the Germans in the struggle against the Soviet Union and
had been driven back to the capital at the end of the war. But the myth
that leading national socialist figures had maintained a connection to
Lamaist sects (the “Berlin — Lhasa axis”) has survived to this day and
is the topic of a voluminous occult Literature.
 According to Serrano “the Siddha or god-man [is] ... the self freed
from the influence of the stars, the stellar influences no longer touch
him, he is Chakravartin, king of the world” (Serrano, 1987, p. 289).
 Serrano was initiated into the Tantras of the Kaula, a Shivaite
order. Yet the initiation scenarios from his books which we describe
here are completely in keeping with Vajrayana. Serrano is not very fussy
about distinguishing between the Hindu and Buddhist Tantra tradition.
For him it is a matter of the principle behind the Tantric initiation
and he finds this to the same extent among the Buddhists and the Hindus.
Tantrism is for him an esoteric world cult which he discovers among the
Egyptians, the Knights Templar, the Cathars, the Rosicrucians and the
secret societies behind Hitler (the Thule society). At any rate, he sees
in Shambhala and Agarthi the two mythic points of origin from which the
 Serrano often uses the labels Agarthi and Shambhala as if they were
synonymous. On p. 257 of his book The Golden Ribbon he writes: “Some are
of the opinion that Shambhala is the capital of Agarthi.”
 Serrano regards Julius Evola and, oddly enough, Herrmann Hesse as
well as the two teachers who first made him aware of the warlike spirit
of Buddhism: “I am indebted to both that I got to know Buddhism as a way
of the warrior. Evola explains that the religion of the Gautama is
principally a warlike teaching which came from a prince who belonged to
the Indian warrior caste, the Kshatriyas” (Palacio, 1990, p. 11).