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Intro­duc­tion: This pro­gram begins a lengthy exam­i­na­tion of the Dalai Lama’s asso­ci­a­tion with a covert-action milieu, much of it fas­cist and asso­ci­at­ed with the Under­ground Reich. This mate­r­i­al is to be viewed in the con­text of author and polit­i­cal sci­en­tist Philip Bob­bitt’s con­cept of “the vir­tu­al state”—a state with­out for­mal geo­graph­i­cal bor­ders. In addi­tion to the Dalai Lama’s col­lab­o­ra­tion with Islamist and sec­u­lar Pan-Turk­ist sep­a­ratist ele­ments in Xin­jiang province of Chi­na, the Nobel Peace Prize win­ner has main­tained close con­nec­tions over a peri­od of decades with SS offi­cers, some of them war crim­i­nals.

Indeed, the Dalai Lama’s brand of Tantric Bud­dhism con­tains philo­soph­i­cal ele­ments that can be read­i­ly adapt­ed to a fas­cist and war­like ide­o­log­i­cal con­struc­tion. It was this fea­ture of the Tibetan reli­gious phi­los­o­phy that attract­ed the Nazi SS to Tibetan soci­ety, an attrac­tion that result­ed in SS expe­di­tions to that coun­try. Those expe­di­tions led to the gen­e­sis of the Dalai Lama’s asso­ci­a­tion with SS men over the years. (The Dalai Lama is twice pic­tured here with his asso­ciate, SS war crim­i­nal Dr. Bruno Beger, dis­cussed below. The pic­ture to the left shows Breger to the imme­di­ate left of “His Holi­ness” in 1994, dis­played by the Tibetan Gov­ern­ment in Exile on their web­site.)

A major ele­ment of this pro­gram and ones to fol­low cen­ters on the Dalai Lama’s par­tic­i­pa­tion in the Unrep­re­sent­ed Nations and Peo­ples Orga­ni­za­tion, head­ed up by Karl von Hab­s­burg, the heir to the throne of the Aus­tro-Hun­gar­i­an Empire. We are a long way from just “Bud­dhists” here, a fact that should be borne in mind when con­sid­er­ing the Dalai Lama’s sit­u­a­tion. Be sure to take note of the cor­rec­tion in para­graph num­ber 8!

Pro­gram High­lights Include: The Tibetan Gov­ern­ment in Exile’s selec­tion of SS offi­cers (includ­ing war crim­i­nals) to state their case to the world; the Dalai Lama’s close rela­tion­ship with Shoko Asa­hara—the head of the Aum Shin­rikyo cult (influ­enced by Hitler, the cult per­pe­trat­ed a sarin gas attack in Tokyo); the Dalai Lama’s asso­ci­a­tion with Jean Mar­ques-Riv­iere (in his absence con­vict­ed and giv­en the death sen­tence for turn­ing Jews over to the Gestapo in France); the Dalai Lama’s asso­ci­a­tion with Chilean occult fas­cist Miguel Ser­ra­no; the apoc­a­lyp­tic, war­like phi­los­o­phy con­tained in the brand of Bud­dhism prac­ticed by the Dalai Lama; the sig­nif­i­cance of the Kalachakra Sand Man­dala and the cre­ation and destruc­tion of such a man­dala at the World Trade Cen­ter in the 1990’s; the Dalai Lama’s close asso­ci­a­tion with Erkin Alptekin, a for­mer employ­ee of Radio Free Europe/Radio Lib­er­ty and an appar­ent asset of ele­ments of U.S. intel­li­gence; the Dalai Lama’s con­nec­tions to the CIA; the Dalai Lama’s col­lab­o­ra­tion with Al Qae­da-relat­ed Islamist ele­ments in Xin­jiang province.

1. Address­ing a cog­ni­tive con­sid­er­a­tion cen­tral to grasp­ing the enor­mous gap between the pub­lic per­cep­tion of the Dalai Lama and the unsa­vory real­i­ty of his polit­i­cal con­nec­tions and reli­gious prac­tices, the broad­cast opens with a telling, rel­e­vant quote from Christo­pher Hitchens. Indeed, the Dalai Lama has his words and actions judged by his rep­u­ta­tion, not the oth­er way around. This broad­cast should afford the dis­crim­i­nat­ing lis­ten­er an oppor­tu­ni­ty to do oth­er­wise.

“ . . . The great­est tri­umph that mod­ern PR can offer is the tran­scen­dent suc­cess of hav­ing your words and actions judged by your rep­u­ta­tion, rather than the oth­er way about. The ‘spir­i­tu­al leader’ of Tibet has enjoyed this unas­sail­able sta­tus for some time now, becom­ing a byword and syn­onym for saint­ly and ethe­re­al val­ues. Why this does­n’t put peo­ple on their guard I’ll nev­er know. . . .”

(“His Mate­r­i­al High­ness” by Christo­pher Hitchens; Salon.com; 7/13/1998.)

2. Intro­duc­ing the sub­ject of the Nazi SS’s fas­ci­na­tion with Tibet and its explo­ration of that coun­try, the pro­gram presents an account of the 1938 SS expe­di­tion to Lhasa. It is essen­tial to under­stand the fas­ci­na­tion that Tibetan soci­ety and the Tibetan per­ver­sion of Bud­dhism had for SS chief Hein­rich Himm­ler, a man pro­found­ly influ­enced by occultist the­o­ry. As not­ed by Christo­pher Hale, author of Himmler’s Cru­sade, the occultist views of Himm­ler and the SS were inex­tri­ca­bly linked with Nazi racism and mur­der.

“One of the many baf­fling things about the Nazis is how they man­aged to com­bine faith in ludi­crous mythol­o­gy and pseu­do-sci­ence with run­ning an effi­cient state machine. The mild- look­ing Reichs­fuhrer, Hein­rich Himm­ler, head of the Ger­man police and the SS, was the most promi­nent expo­nent of this mys­ti­cism. He believed in the lost king­dom of Atlantis, in pagan rit­u­als involv­ing fir sprigs and hol­ly, in the mar­tial virtues of Hin­duism and in ‘World Ice The­o­ry’ (the ear­ly ances­tors of the Aryans had been frozen in ice until their release by divine thun­der­bolts). Christo­pher Hale makes the point in this book that, ‘His­to­ri­ans have often viewed Himm­ler’s occult obses­sions as exot­ic mar­gin­a­lia in a life oth­er­wise ded­i­cat­ed to effi­cient polic­ing and ruth­less geno­cide. The truth is that Himm­ler’s enthu­si­asms about lost civ­i­liza­tions, pre­his­toric archae­ol­o­gy, the Holy Grail and, espe­cial­ly, the ori­gins of the ‘Indo-Ger­man­ic’ races were intri­cate­ly inter­wo­ven with the racial ‘the­o­ries’ that demand­ed the elim­i­na­tion of the unfit.’”

(“Patrick French Reviews Himmler’s Cru­sade by Christo­pher Hale; Dai­ly Tele­graph; 91/2003.)

3. The phys­i­cal appear­ance (high cheek­bones) and impe­ri­ous behav­ior of the Tibetan nobil­i­ty led some SS the­o­reti­cians to posit an anthro­po­log­i­cal link between the Tibetans and the so-called “Aryans.” One of the prin­ci­pal expo­nents of this the­o­ry was Bruno Beger, an SS anthro­pol­o­gist and, as we shall see, a mur­der­ous war crim­i­nal and close per­son­al asso­ciate of the Dalai Lama.

“In 1938 an expe­di­tion set off for Lhasa under Himm­ler’s patron­age, fund­ed by Ger­man busi­ness groups. It was led by Ernst Schafer, a bril­liant marks­man and nat­u­ral­ist who had been on two expe­di­tions to Chi­na and Tibet. He was an odd choice for such a mis­sion, being prone to vio­lent rages, but was a favorite of Himm­ler. A British diplo­mat described Schafer as ‘volatile, schol­ar­ly, vain to the point of child­ish­ness, dis­re­gard­ful of social con­ven­tion or the feel­ings of oth­ers, and first and fore­most always a Nazi’. The oth­er prin­ci­pal fig­ure was Bruno Beger, a ris­ing young anthro­pol­o­gist and SS mem­ber who believed that ‘Europids’ or ‘Aryans’ might have orig­i­nat­ed in cen­tral Asia, and that the Tibetan nobil­i­ty with their ‘impe­ri­ous, self-con­fi­dent behav­ior’ and sharp cheek­bones might pro­vide a miss­ing link. Beger intend­ed to mea­sure a sam­ple of Tibetans and take moulds of their faces. By the end of the trip, the team had accu­mu­lat­ed over 60,000 pho­tographs and shot more than 120,000 feet of film. The Ger­man expe­di­tion left Tibet with 50 new vari­eties of bar­ley and wheat seeds, some ethno­graph­ic ephemera and plen­ty of dubi­ous data. Schafer tried with­out suc­cess to take home a favored Sikkimese helper, say­ing, ‘I have lost my wife, I also have nobody, I might even adopt him as my son.’ (In fact he had shot his wife dead two years ear­li­er in a bizarre hunt­ing acci­dent.) Back in Berlin, Schafer was treat­ed as a hero and giv­en an SS death’s‑head ring by Himm­ler, although the mis­sion had brought Ger­many lit­tle sub­stan­tive sci­en­tif­ic or polit­i­cal gain. . . .”

(Idem.)

4. In order to test some of his anthro­po­log­i­cal the­o­ries, Beger had over 100 inmates at Auschwitz mur­dered so their corpses and skele­tal remains could be stud­ied. Again, Beger was a close asso­ciate of the Dalai Lama.

“ . . . Although Schafer remained part of Himmler’s cir­cle, he was unnerved by the Holo­caust and pre­ferred to con­coct a hare-brained scheme to recruit Himalayan irreg­u­lars for an inva­sion of India. Beger, how­ev­er, select­ed over 100 inmates of Auschwitz, some of whom looked like ‘Asi­at­ics,’ for anthro­po­log­i­cal inves­ti­ga­tion. After they had been stud­ied and pho­tographed, the vic­tims were gassed and their bod­ies pre­served in vats of ethanol. Beger was impris­oned after the war as an accom­plice to mur­der, Himmler’s Cru­sade suf­fers from too many diver­sions, but is a wide-rang­ing book which offers a warn­ing about the dan­gers of alter­na­tive his­to­ry. The author might, how­ev­er, have observed that the Dalai Lama’s offi­cial web­site fea­tures a state­ment of sup­port from Bruno Beger and oth­ers, togeth­er with a 1994 pho­to­graph show­ing the old Waf­fen-SS man stand­ing at the Dalai Lama’s right hand. . . .”

(Idem.)

5. More about the war crimes of the Dalai Lama’s pal Bruno Beger:

“...In 1942, SS-Haupt­sturm­fuhrer Prof. Dr. August Hirt, chair­man of the anato­my depart­ment at the Reich Uni­ver­si­ty in Stras­bourg, set about assem­bling a col­lec­tion of Jew­ish skele­tons under the aus­pices of the Ahnenerbe Foun­da­tion. To this end, he received per­mis­sion from Himm­ler to select the required num­ber of pris­on­ers at Auschwitz. The selec­tion of 115 per­sons (79 Jew­ish men, 30 Jew­ish women, 2 Poles, and 4 ‘Asians’ — prob­a­bly Sovi­et POWs) and the pre­lim­i­nary prepa­ra­tion, con­sist­ing of bio­met­ri­cal mea­sure­ments and the col­lec­tion of per­son­al data, were car­ried out by Hirt’s col­lab­o­ra­tor, SS-Haupt­sturm­fuhrer Dr. Bruno Beger, who arrived in Auschwitz in the first half of 1943. Beger fin­ished his work by June 15, 1943. After going through quar­an­tine, some of the pris­on­ers whom Beger select­ed were sent in July and ear­ly August to Natzweil­er-Struthof, where they were killed in the gas cham­ber. The vic­tims’ corpses were sent to Hirt as mate­r­i­al for his skele­ton col­lec­tion, which was intend­ed for use in anthro­po­log­i­cal stud­ies that would demon­strate the supe­ri­or­i­ty of the Nordic race. Hirt select­ed thir­ty-nine women for their racial char­ac­ter­is­tics: [They] were giv­en a sham phys­i­cal exam­i­na­tion for reas­sur­ance, then gassed. The corpses were imme­di­ate­ly trans­port­ed to the anato­my pavil­ion of the Stras­bourg Uni­ver­si­ty Hos­pi­tal. A French inmate, who had to assist the pro­jec­t’s director...told how ‘preser­va­tion began imme­di­ate­ly,’ with the arrival of bod­ies that were ‘still warm, the eyes...wide open and shin­ing.’ There were two sub­se­quent ship­ments of men, from each of whom the left tes­ti­cle had been removed and sent to Hirt’s anato­my lab.”

(Biog­ra­phy of Dr. August Hirt.)

6. Anoth­er close asso­ciate of the Dalai Lama had an SS pedi­gree—Hein­rich Har­rer, played by Brad Pitt in the movie “Sev­en Years in Tibet.” The Tri­mondis [Her­bert and Mar­i­ana Röttgen]—for­mer close reli­gious, polit­i­cal and pro­fes­sion­al asso­ciates of the Dalai Lama—note that he has main­tained con­tin­u­ous con­tact with the likes of Har­rer and Beger. Lat­er on in the broad­cast, we will exam­ine oth­er Nazi and war crim­i­nal asso­ciates of the Dalai Lama.

“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).”

Note: The Tri­mon­di mate­r­i­al is tremen­dous­ly impor­tant and they deserve great cred­it and grat­i­tude for com­pil­ing the book, as well as this inter­view. The web­site is not secure, how­ev­er.

(The Shad­ow of the Dalai Lama: Sex­u­al­i­ty, Mag­ic and Pol­i­tics in Tibetan Bud­dhism; online book by Vic­tor and Vic­to­ria Tri­mon­di [Her­bert and Mar­i­ana Röttgen].)

7. More about Hein­rich Har­rer, the Dalai Lama’s SS tutor and his rela­tion­ship to the SS Tibet research:

“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 Reichs­fuhrer of the SS (Himm­ler) ordered the cre­ation of the 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 Spiegel, ‘... and sci­en­tist Ernst Schafer 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 Schafer set out on the first of two expe­di­tions financed by the SS to track down rem­nants of the ‘Nordic intel­lec­tu­al’ nobil­i­ty’ (Spiegel, 16/1998, p. 111).”

(Idem.)

8. Both Har­rer and Beger were among the sev­en indi­vid­u­als assem­bled by the Tibetan “Gov­ern­ment in Exile” (head­ed by the Dalai Lama) in order to give tes­ti­mo­ny about how splen­did Tibet was before the Chi­nese inva­sion.
CORRECTION: THE TWO SS MEN WERE NOT ACTUALLY OFFICIALS OF THE TIBETAN GOVERNMENT IN EXILE, AS STATED IN THE BROADCAST. THE GATHERING WAS UNDER THE AUSPICES OF THE TIBETAN GOVERNMENT IN EXILE, WHICH ACTIVELY SOUGHT THE INPUT AND COLLABORATION OF THE DALAI’S SS PALS. BUT, AGAIN, THEY WERE NOT ACTUAL OFFICIALS OF THAT ORGANIZATION. THE CONFUSION AROSE, IN PART, BECAUSE OF REFERENCES ON THE GOVERNMENT’S WEBSITE TO PEOPLE WHO SUPPORTED THE TIBETAN GOVERNMENT IN EXILE AS “TIBETAN GOVERNMENT IN EXILE.” THE TERM APPEARS TO BE SORT OF A “NEW AGEY,” PHILOSOPHICAL CONCEPT—KIND OF A “WE ARE THE WORLD” IDEA. NONETHELESS, THE SELECTION OF TWO SS ASSOCIATES OF THE DALAI LAMA—ONE OF THEM AN AUSCHWITZ WAR CRIMINAL—AS WITNESSES TO THE BYGONE CHARMS OF THE TIBET OF OLD IS ALTOGETHER SIGNIFICANT. HOW MANY PEOPLE CAN LISTENERS THINK OF WHO HUNG OUT WITH SS OFFICERS IN THE 1990’S? WHY WERE SS MEN SELECTED FOR THIS ROLE?

“In Sep­tem­ber 1994, a his­toric meet­ing took place in Lon­don. Sev­en indi­vid­u­als from dif­fer­ent parts of the world gath­ered there to meet His Holi­ness the Dalai Lama, who was on a vis­it to the Unit­ed King­dom, and to talk about one com­mon issue: their rec­ol­lec­tion of the days spent in inde­pen­dent Tibet. These indi­vid­u­als had spent some time in Tibet in dif­fer­ent parts of this cen­tu­ry. They were: Mrs. Joan Mary Jehu (who vis­it­ed Tibet in Sep­tem­ber 1932 accom­pa­ny­ing her father, Colonel Weir, the Polit­i­cal Offi­cer in Sikkim, on an offi­cial mis­sion to Tibet.); Mr. Robert Ford (who was radio offi­cer with the British Mis­sion in Lhasa in 1945 and radio offi­cer to the Tibetan Gov­ern­ment from 1948 to 1950.); Mr Hein­rich Har­rer (who spent sev­en years in Tibet from 1943 to 1950); Mr Archibald Jack (who vis­it­ed the British Army gar­ri­son at Gyantse in 1938); Dr Bruno Beger (anthro­pol­o­gist, eth­nol­o­gist, geo­g­ra­ph­er and physi­cian of the 1939 Ger­man Schae­fer expe­di­tion to Tibet.); Prof. Fos­co Marai­ni (who vis­it­ed Tibet in 1937 and 1948 with Prof. Giuseppe Tuc­ci of Rome Uni­ver­si­ty.); and Kazi Son­am Top­gyal (offi­cial inter­preter and trans­la­tor to the Indi­an Mis­sion in Lhasa from 1949 for the next sev­en years. [He] vis­it­ed Tibet again in 1957–58 as a mem­ber of an Indi­an del­e­ga­tion to explore the pos­si­ble vis­it of Indi­an Prime Min­is­ter Nehru.). Mr. Hugh Richard­son, the head of the British mis­sion in Lhasa, could not attend on account of indis­po­si­tion, but he nev­er­the­less issued a state­ment. . . .”

(Post­ing on the site of the Tibetan Gov­ern­ment in Exile.)

9. Much of the bal­ance of the pro­gram draws upon the research of Vic­tor and Vic­to­ria Tri­mon­di, who were very close­ly asso­ci­at­ed with the Dalai Lama. (The names are pseu­do­nyms [for Her­bert and Mar­i­ana Röttgen]—the Tri­mondis fear ret­ri­bu­tion for their crit­i­cal dis­cus­sion of the Dalai Lama and his many fas­cist con­tacts.) The pas­sage that fol­lows relates the Tri­mondis’ rela­tion­ship to the Dalai Lama, as well as dis­cussing how he presents two faces to the world at large.

“ . . . STEPHENS: . . . How did you first come to know the Dalai Lama? TRIMONDI: We first met the XIV Dalai Lama in the eight­ies and became friends while pub­lish­ing his writ­ings in our pub­lish­ing house, Trikont-Dianus-Ver­lag. While orga­niz­ing inter­na­tion­al con­fer­ences with him and oth­er famous speak­ers on inter­re­li­gious and inter­cul­tur­al top­ics and specif­i­cal­ly secur­ing gov­ern­men­tal lev­el invi­ta­tions to Ger­many and Aus­tria for him, we began to seri­ous­ly explore Tibetan Bud­dhism. How­ev­er, after many years of exten­sive study and reflec­tion, we seri­ous­ly ques­tioned some of the fun­da­men­tal tenets of the Tantric Bud­dhism the Dalai Lama pro­fessed and even­tu­al­ly became one of his sharpest crit­ics. . . Frankly speak­ing, the Dalai Lama has two faces. He makes his offi­cial con­tact with the West under the max­im of Mahayana Bud­dhism and then deft­ly assim­i­lates the high­est val­ues and ideals of west­ern cul­ture (Chris­t­ian, Jew­ish and human­ist). On his present trip to Amer­i­ca he has met with Mus­lims like Mohammed Ali, Jesuits at the Uni­ver­si­ty of San Fran­cis­co, polit­i­cal lead­ers from Repub­li­can and Demo­c­ra­t­ic per­sua­sions, and then will com­fort­ably meet with ethi­cists and sci­en­tists at MIT and Har­vard. Through diplo­mat­ic tol­er­ance he wins agnos­tics as well as the hearts of unsus­pect­ing Jews and Chris­tians, to whom he preach­es in the tongue of ‘a man of peace’ and as a human rights activist relates pas­sages of ‘com­pas­sion, love, and non-vio­lence’ from the ‘Ser­mon on the Mount.’ Near­ly all of the speech­es the Dalai Lama deliv­ers in pub­lic are extreme­ly tol­er­ant, human and com­pas­sion­ate. You can only agree. And yet, there is anoth­er face that peeks out from behind the mask of good­ness, char­i­ty and kind­ness, which gives one pause to think more deeply about the shad­ow of this ‘man of peace’. . . .”

(An inter­view with Vic­tor and Vic­to­ria Tri­mon­di by James C. Stephens; 9/11/2003)

10. Next, the Tri­mondis high­light some of the fea­tures of the Tantric Bud­dhism prac­ticed by the Dalai Lama. In addi­tion to a belief in demons and a reliance on mag­ic rit­u­als (some of them sex­u­al in nature), the Dalai Lama’s brand of Tantric Bud­dhism espous­es a mil­i­tant, war­like and intol­er­ant nature toward oth­er reli­gions. As not­ed by the Tri­mondis, there are some sim­i­lar­i­ties between this per­vert­ed man­i­fes­ta­tion of Bud­dhism and the Wahhabi/Muslim Brotherhood’s per­vert­ed man­i­fes­ta­tion of Islam. (For more about the Mus­lim Brotherhood’s per­ver­sion of the con­cept of jihad, see FTR#540.) The Dalai Lama’s brand of Tantric Bud­dhism con­tains what might be a viewed as “Bud­dhist jihadism.” In addi­tion, the Tri­mondis take note of the sig­nif­i­cance of the Kalachakra Tantra cer­e­mo­ny per­formed by the Dalai Lama, a sub­ject to which we will return lat­er in the broad­cast. In addi­tion, Tantric Buddhism’s apoc­a­lyp­tic vision of a cli­mac­tic war of the reli­gions (“Sham­bala War”) bears some sim­i­lar­i­ties to the fun­da­men­tal­ist Chris­t­ian vision of Armaged­don.

“TRIMONDI: The XTV Dalai Lama, the God-King of Tibet is the high­est rep­re­sen­ta­tive of Tantric Bud­dhism, estab­lished in Tibet in the 8th cen­tu­ry, A.D. Tantrism, the last stage in the his­to­ry of Bud­dhism (since the 5th cen­tu­ry A.D. in India) is based on rit­u­al and mag­ic for­mu­las. Not unlike oth­er reli­gions it also has ‘skele­tons in its clos­et’ which it care­ful­ly con­ceals as a guest in the West­ern world. Tibetan Tantrism is a belief in spir­its and demons, secret sex­u­al prac­tices, occultism, mind con­trol, and an obses­sion with pow­er. In con­trary to every demo­c­ra­t­ic cus­tom, the present Dalai Lama con­sults with the Nechung Ora­cle, a monk who is pos­sessed by a Mon­go­lian War God, on all-impor­tant state deci­sions. What pri­mar­i­ly con­cerns us about the inter­re­li­gious cer­e­mo­ny in the Nation­al Cathe­dral in Wash­ing­ton, D.C. is the lev­el of naivety in the West. For the past 25 years, the Dalai Lama has qui­et­ly per­formed the Kalachakra Tantra (‘The Wheel of Time’), the high­est of all ancient Tantric ini­ti­a­tions for tens of thou­sands of spir­i­tu­al novices in the West; intro­duc­ing Tantric ide­ol­o­gy, secret sex­u­al prac­tices, and mag­ic rit­u­als inte­grat­ed into the con­text of his reli­gious-polit­i­cal world view. Crit­i­cal voic­es have been raised, while he con­tin­ues to secret­ly trans­mit the Kalachakra’s prophet­ic vision of the estab­lish­ment of a uni­ver­sal Bud­dhoc­ra­cy (Shamb­ha­la) in which spir­i­tu­al and world­ly pow­er are unit­ed in one per­son, the ‘world emperor’(Chakravartin), where­in oth­er reli­gions will no longer exist. . . . . In the Kalachakra Tantra is proph­e­sized the estab­lish­ment of a Bud­dho­crat­ic Empire, a clash of civ­i­liza­tions will arise as the mil­i­tary forces of Bud­dhism wage war against the armies of non-Bud­dhist reli­gions. Mur­der­ous super-weapons pos­sessed by the Bud­dhist Shamb­ha­la Army are described at length and in enthu­si­as­tic detail in the Kalachakra Tantra Text (Shri Kalachakra I. 128 ‑142) and employed against ‘ene­mies of the Dhar­ma (Bud­dha’s teach­ings).’ Over the last five years in the Ger­man speak­ing coun­tries, these shad­ow-aspects of Lamaism have lead to a vast, steady and increas­ing stream of crit­i­cism in the media. Dur­ing the Kalachakra-Ini­ti­a­tion of the Dalai Lama last year in Aus­tria there were very con­tro­ver­sial debates on TV and radio sta­tions and press media. The inter­na­tion­al­ly well known news­pa­per Der Stan­dard pub­lished an arti­cle enti­tled ‘A War­rior Rit­u­al with the Dalai Lama: The Kalachakra’. The Ger­man Week­ly of Chris­t­ian intel­lec­tu­als ‘Der Rheinis­che Merkur enti­tled an arti­cle: ‘What is hid­den behind the Kalachakra Tantra? Supreme­ly fero­cious war­riors!’ STEPHENS: Who are these non-Bud­dhist ene­mies spo­ken of in the Kalachakra Teach­ings? I’ve seen arti­cles in the Bud­dhist mag­a­zines the Shamb­ha­la Sun and Tri­cy­cle about Lamas dress­ing up in mil­i­tary uni­forms. I thought Bud­dhism was a peace­ful faith? TRIMONDI: The secret text of the Kalachakra explic­it­ly names the ‘lead­ers’ of Judaism, Chris­tian­i­ty and Islam as the oppo­nents of Bud­dhism: ‘Adam, Enoch, Abra­ham, Moses, Jesus, Mani, Muham­mad and the Mah­di’ describ­ing them as ‘the fam­i­ly of the demon­ic snakes’ (Shri Kalachakra I. 154). The final, Armaged­don-like bat­tle (Shamb­ha­la war) ends in the total vic­to­ry of the Bud­dhists. The offi­cial Kalachakra-Inter­preter Alexan­der Berzin open­ly com­pares the prin­ci­ples of the Islam­ic ‘Jihad’ with that of the Shamb­ha­la war. As in the Islam­ic mar­tyr-ide­ol­o­gy Shamb­ha­la-War­riors, who will be killed in the last bat­tle have earned pas­sage into the [Bud­dhist] par­adise. The mil­i­tary sce­nar­ios in some Bud­dhist Cen­ters such as the Shamb­ha­la train­ing camps of the deceased Lama Chö­gyum Trung­pa, have until now only a sym­bol­ic mean­ing, and yet they are inter­pret­ed as a spir­i­tu­al prepa­ra­tion of the proph­e­sized great Shamb­ha­la War. In the imag­i­na­tion of some Lamas all par­tic­i­pants in a Kalachakra ini­ti­a­tion have the ques­tion­able priv­i­lege of being reborn as ‘Shamb­ha­la War­riors’ in order to be able to par­tic­i­pate in the com­ing apoc­a­lyp­tic bat­tle either as infantry or offi­cers, depen­dant on rank. High lamas of par­tic­u­lar lin­eages have already been assigned to com­mand­ing posi­tions in the future. . . .”

(Idem.)

11. Next, the Tri­mondis note the influ­ence of Tantric Bud­dhism (and oth­er East­ern reli­gions) on the phi­los­o­phy of SS chief Hein­rich Himm­ler. They also note that well-known Ger­man Bud­dhist teach­ers Dur­ck­heim and Her­rigel have been doc­tri­naire Nazis. In addi­tion, the Tri­mondis note that the Dalai Lama has main­tained close con­nec­tions with oth­er Nazis and fas­cists over the years, includ­ing “the French SS- col­lab­o­ra­tor, con­vinced anti-Semi­te, rec­og­nized Ori­en­tal­ist and Kalachakra Tantra expert Jean Mar­ques-Riv­iere (in his absence con­vict­ed and giv­en the death sen­tence for turn­ing Jews over to the Gestapo in France).” The Aum Shin­rikyo guru Shoko Asa­hara was also a friend of the Dalai Lama and was influ­enced by the ide­ol­o­gy of the Kalachakra Tantra. (For more about the Aum Shin­rikyo cult, includ­ing the influ­ence of Hitler on the Dalai Lama’s friend Shoko Asa­hara, see FTRs 35 and 69.)

“TRIMONDI: In our his­tor­i­cal essay Hitler — Bud­dha — Krish­na — an Unholy Alliance from the Third Reich to Today, we show that the war­like and racist ideas of Hein­rich Himm­ler of the SS and of oth­er well known Neo-fas­cists have been fun­da­men­tal­ly inspired by ele­ments of dif­fer­ent Asian reli­gions, such as Vedism, Bud­dhism, Lamaism and that promi­nent Ger­man Zen Teach­ers-Dur­ck­heim & Her­rigel have been con­vinced Nazis. It’s real­ly shock­ing, in the ‘SS-Ahnenerbe’, which was the aca­d­e­m­ic brain trust of the SS, that its Chief Hein­rich Himm­ler, was open­ly engaged in ongo­ing dis­cus­sions with the most dis­tin­guished Ger­man Ori­en­tal­ists of his time in the con­struc­tion of a new Indo- Ari­an Nazi-Reli­gion. After WW II, this dis­cus­sion was con­tin­ued by promi­nent neo- fas­cist ide­o­logues. Both of our books have stim­u­lat­ed a great dis­cus­sion about the ide­o­log­i­cal sources of reli­gious fun­da­men­tal­ism and about the clash of civ­i­liza­tions. . . . TRIMONDI: It is a fact that the Shamb­ha­la War Ide­ol­o­gy of the Kalachakra-Tantra has led to aggres­sive behav­ior, mega­lo­ma­ni­a­cal visions and con­spir­a­cy the­o­ries both in the his­to­ry of the Asia as well as in that of reli­gious fas­cism and neo-fas­cism. Already in the SS-Ahnenerbe, where Hein­rich Himm­ler’s Nazi-Reli­gion was born, there was an inter­est in the con­tents of the Kalachakra-Tantra. The influ­en­tial fas­cist and cul­tur­al philoso­pher Julius Evola saw in the myth­ic world of Shamb­ha­la an eso­teric cen­ter of a sacred war­rior race. This vision is today still firm­ly anchored in the reli­gious ideas of the inter­na­tion­al far-right move­ment. That alone makes it nec­es­sary for the Dalai Lama to dis­tance him­self clear­ly from the war-mon­ger­ing Shamb­ha­la Myth. Instead of this he has cul­ti­vat­ed friend­ly con­tacts with peo­ple such as the ex-SS men Bruno Beger (con­vict­ed as help­ing to mur­der more than 86 Jews) and Hein­rich Har­rer, author of Sev­en Years in Tibet (a chron­i­cle of his expe­ri­ence with the Dalai Lama over sev­en years pri­or to his exile to India). The Home­page of the Gov­ern­ment of Tibet in Exile shows the XIV Dalai Lama between Bruno Beger on his right and Hein­rich Har­rer on his left. Beger has been a mem­ber of the famous SS-Tibet Expe­di­tion orga­nized by the SS in 1938/1939 whose pri­ma­ry goal was to find traces of an ancient, lost indo-Ari­an reli­gion in the Himalayas. Some occult lead­ers in the SS were con­vinced that Tibetan Lamas are the key hold­ers of these Indo- Ari­an Mys­ter­ies. Beger is high­ly respect­ed by the Gov­ern­ment of Tibet in Exile as a chief wit­ness for the polit­i­cal inde­pen­dence of the coun­try in the 30’s and 40’s of the last cen­tu­ry. [Empha­sis added.] Near­ly unknown until now are the con­tacts of the Dalai Lama with the French SS- col­lab­o­ra­tor, con­vinced anti-Semi­te, rec­og­nized Ori­en­tal­ist and Kalachakra Tantra expert Jean Mar­ques-Riv­iere (in his absence con­vict­ed and giv­en the death sen­tence for turn­ing Jews over to the Gestapo in France). The founder of an eso­teric Hitler move­ment, the ex-Chilean diplo­mat Miguel Ser­ra­no (pro­mot­er of an extreme­ly racist SS-mys­ti­cism, which is based on Tantric prac­tices and on the idea of the Shamb­ha­la War­riors) met the Dalai Lama four times. Well known became his rela­tion­ship with the Japan­ese ter­ror­ist, Shoko Asa­hara, whom he described, even after the Tokyo sarin gas attacks, as his ‘friend, albeit an imper­fect one’. Only lat­er he did dis­tance him­self from the Guru. Asa­hara’s Dooms­day Phi­los­o­phy was main­ly influ­enced by the Shamb­ha­la Ide­ol­o­gy and by Tibetan Tantrism.”

(Idem.)

12. Next, the pro­gram sets forth the sig­nif­i­cance of the Kalachakra Sand Man­dala, the con­struc­tion and destruc­tion of which is believed by Tantric Bud­dhists to have tan­gi­ble meta­phys­i­cal sig­nif­i­cance. Specif­i­cal­ly, the rit­u­al is believed to call into play the pan­theon of spir­its and demons of this brand of Bud­dhism, and to embody the even­tu­al destruc­tion of all things phys­i­cal. Inter­est­ing­ly (and per­haps sig­nif­i­cant­ly), the Dalai Lama and his dis­ci­ples per­formed such a rit­u­al at the World Trade Cen­ter in the wake of the first World Trade Cen­ter bomb­ing. While this may have no polit­i­cal sig­nif­i­cance what­so­ev­er, it may be very sig­nif­i­cant, indeed!! Were occult fas­cists with­in the Dalai Lama’s milieu invok­ing a mys­ti­cal ele­ment they believed would aid (or be aid­ed by) the destruc­tion of the World Trade Cen­ter? For more about fas­cist and Nazi con­nec­tions to 9/11, see—among oth­er programs—FTR#456.

“TRIMONDI: A Man­dala is a sacred pic­togram; one also can call it a ‘mag­ic cir­cle’. It is an instru­ment to evoke the gods, god­dess­es and demons of the Tantric pan­theon. For a modem West­ern approach, in which reli­gion and arts are not yet uni­fied, the Man­dala is a work of art. How­ev­er, in the Lamaist tra­di­tion where there is no dif­fer­ence between the aes­thet­ic and the sacred and where art is always sacred art, the Man­dala is a spir­i­tu­al pow­er vor­tex, an assem­bly point of gods and demons, a palace of the divine, a spir­i­tu­al bat­tery from where pow­er­ful ener­gies are radi­at­ing. It is also con­nect­ed with the Lamaist idea that the place where the Man­dala is erect­ed, stands under the absolute con­trol of its divine or, we would say, demon­ic ‘inhab­i­tants’. The intri­cate Man­dala, con­struct­ed dur­ing the Kalachakra Cer­e­mo­ny, is made with col­ored sand and sym­bol­izes the whole uni­verse. At the end of the rit­u­al­is­tic per­for­mance the sand con­struc­tion will be destroyed by the Tibetan monks. The so called ‘dis­man­tling’ of the sand Man­dala sym­bol­izes the destruc­tion of the world and of the uni­verse. This is part of the apoc­a­lyp­tic Dooms­day Sce­nar­ios in the Kalachakra prophe­cies, which cul­mi­nate in a final bat­tle and the End of our plan­et. Nev­er­the­less the con­struc­tion and destruc­tion of the Man­dala is pre­sent­ed by the Dalai Lama as a con­tri­bu­tion to world peace. Although one would desire to believe in its peace pro­duc­ing ener­gy, real­is­ti­cal­ly one has to accept, that the con­struc­tion of this mag­ic cir­cle after more than 25 years in the West has brought no more appease­ment to the peo­ple than it did in Tibet, which has suf­fered much. The aggres­sive and ter­ror­ist ener­gies have become more and stronger in our world and the clash of reli­gions has become an every­day-prob­lem in pol­i­tics. Is it not evi­dent that the con­struc­tion of 300 sand Man­dalas through­out the U.S. you are speak­ing of has not con­tributed peace to this coun­try? His­to­ry, on the con­trary, has pro­ceed­ed in the oppo­site direc­tion and is on the way of destruc­tion and war. In our stud­ies it was alarm­ing to find that fol­low­ing the first World Trade Cen­ter bomb­ing in 1993 a Wheel of Time (Kalachakra) Sand Man­dala was built in the lob­by of Tow­er One. For over thir­ty days, many of the World Trade Cen­ter work­ers and vis­i­tors were invit­ed by the Tibetan Monks to par­tic­i­pate in the con­struc­tion of this Man­dala. When the Dalai Lama vis­its New York in the next days, we would ask: Why the ter­ri­ble event of 9/11 could hap­pen at the World Trade Cen­ter that was con­se­crat­ed by the so called ‘Cir­cle of Peace,’ the Kalachakra Sand Man­dala, the same man­dalas that were unable to pre­vent the destruc­tion of 7500 monas­ter­ies of Tibet? In this con­text a sen­tence of the Tantra expert and Indi­an schol­ar Shashi Bhu­san Das­gup­ta may be remark­able: ‘The word Kala means time, death and destruc­tion. Kala-Chakra is the Wheel of Destruc­tion.’ We just did find in the Inter­net a state­ment of a par­tic­i­pant of the WTC Kalachakra Cer­e­mo­ny, which seems real­ly reveal­ing espe­cial­ly because it is made by an ini­tiand of the Tantra: ‘The top­ic shift­ed to the Kalachakra Man­dala that was made at One World Trade Cen­ter. I was at the dis­so­lu­tion cer­e­mo­ny there, may be around ’96. The monks gath­ered up all the sand from the Man­dala at 1WTC, put it in a vase, then car­ried it across the bridge into World Finan­cial Cen­ter through the Win­ter Gar­den, then dumped the sand cer­e­mo­ni­ous­ly into the Hud­son Riv­er for the sake of World Peace. The sur­face of the riv­er glit­tered with the after­noon sun, and I cried. 5 years lat­er, the whole build­ing is gone, just like the sand Man­dala’ . . .”

(Idem.)

13. Again, it should be not­ed here that the Tri­mondis were among the Dalai Lama’s most devot­ed pro­fes­sion­al, polit­i­cal and spir­i­tu­al asso­ciates. What they have to say is not to be tak­en light­ly. The Tri­mondis edi­to­ri­al­ize about their fears con­cern­ing the prop­a­ga­tion of the Dalai Lama’s spiritual/political phi­los­o­phy:

“TRIMONDI: We are real­ly uneasy, if you ask us, as to what may poten­tial­ly hap­pen if this ‘Bud­dhist-Jihad-Ide­ol­o­gy’ of the Kalachakra Tantra will become a new vision of the Chi­nese polit­i­cal self-under­stand­ing. Will the much more peace­ful and soft­er phi­los­o­phy of Dao­ism and Con­fu­cian­ism be replaced by the ‘Shamb­ha­la War­rior Doc­trine’, which was once prop­a­gat­ed in thir­ties by the Japan­ese Shin­to-Fas­cists to mobi­lize the Mon­go­lian minori­ties of Manchuria and West Chi­na? If the present sit­u­a­tion in Europe is any indi­ca­tor, we must say that we are alarmed as we wit­ness the ris­ing inter­est in Ger­many [on the part] of Fas­cist, Neo-fas­cist and Nazi-intel­lec­tu­als and in Asia of a ter­ror­ist like the Japan­ese Dooms­day Guru Shoko Asa­hara in the ide­o­log­i­cal con­cepts of the Shamb­ha­la War of the Kalachakra Tantra. This should be a Menetekel, that the ‘writ­ing is on the wall’ as a major wake-up call for the West.”

(Idem.)

14. Gain­ing a broad­er view of the polit­i­cal milieu of which the Dalai Lama is a part, the broad­cast notes that the Dalai Lama has col­lab­o­rat­ed with Islamists from among the Uighur pop­u­la­tion of Xin­jiang province of Chi­na. The Uighurs–a large­ly Mus­lim pop­u­la­tion who speak a Tur­kic language—have been agi­tat­ing for inde­pen­dence from Chi­na. (The Uighurs refer to Xin­jiang as East or East­ern Turkestan.) With Xin­jiang province being rich in petro­le­um, the Uighurs have had lit­tle trou­ble obtain­ing sup­port from for­eign intel­li­gence ser­vices. For addi­tion­al infor­ma­tion about Uighur involve­ment with the Mus­lim Brotherhood/Al Qae­da milieu, see FTR#348. It should be not­ed that we are a long way from deal­ing with “Bud­dhists” here!! The Dalai Lama’s milieu is part of a larg­er Under­ground Reich vir­tu­al state.

“India should have rea­sons to be con­cerned over the Dalai Lama’s hob­nob­bing with the pan- Islam­ic ele­ments in Xin­jiang. One can­not avoid sus­pect­ing that the influ­ence of these ele­ments must have been behind his par­tic­i­pa­tion in a con­fer­ence orga­nized in Chen­nai last year by some ele­ments, which have been act­ing as apol­o­gists for Gen. Per­vez Mushar­raf, the Pak­istani mil­i­tary dic­ta­tor, which was attend­ed by a rep­re­sen­ta­tive of the Huryi­at of J&K and a large num­ber of Pak­ista­nis, some of them retired Pak­istani mil­i­tary offi­cers. The Dalai Lama’s set-up sub­se­quent­ly denied or played down some of the con­tro­ver­sial remarks attrib­uted to him at the con­fer­ence. The Gov­ern­ment of India should con­sid­er con­vey­ing to the Dalai Lama its unhap­pi­ness and con­cern over his asso­ci­a­tion with pan-Islam­ic ele­ments in Xin­jiang.”

(“US & Ter­ror­ism in Xin­jiang” by B. Raman; From the web­site of the South Asia Analy­sis Group [an Indi­an intelligence/national secu­ri­ty think tank]; 7/02.)

15. More on the Uighur involve­ment with Al Qae­da:

“10. The Islam­ic Move­ment of Uzbek­istan and the Abu Sayyaf of the south­ern Philip­pines have been des­ig­nat­ed as For­eign Ter­ror­ist Orga­ni­za­tions under the US law of 1996, but not the East­ern Turkestan Islam­ic Par­ty, though all the three are mem­bers of Osama bin Laden’s Inter­na­tion­al Islam­ic Front For Jehad Against the USA and Israel. In ini­ti­at­ing action, either for des­ig­na­tion as a For­eign Ter­ror­ist Orga­ni­za­tion, or for action under the UN Secu­ri­ty Coun­cil Res­o­lu­tion No, 1373 in respect of bank accounts, the US and the Euro­pean Union have focused essen­tial­ly on ter­ror­ist orga­ni­za­tions, which are per­ceived by them as inter­na­tion­al in nature or which are seen as pos­ing a threat to their nation­als and inter­ests. Ter­ror­ist orga­ni­za­tions viewed by them as pure­ly indige­nous have been exclud­ed. These mul­ti­ple yard­sticks have been used vis- a‑vis Chi­na as well as India.”

(Idem.)

16. Note that both the Islamist ele­ment of the Uighur inde­pen­dence move­ment and its sec­u­lar allies have col­lab­o­rat­ed with the Dalai Lama.

“7. Uighurs were found fight­ing with al-Qae­da in Afghanistan. We are aware of cred­i­ble reports that some Uighurs who were trained by al-Qae­da have returned to Chi­na. . . .24. The sec­ond sim­i­lar­i­ty relates to the exter­nal caus­es of aggra­va­tion of the ter­ror­ist vio­lence in Xin­jiang. Just as in J & K, in Xin­jiang too, there are two dis­tinct terrorist/extremist move­ments- ‑one resort­ing to vio­lence on eth­nic grounds to assert the Uighur eth­nic iden­ti­ty against the per­ceived Han Chi­nese dom­i­na­tion and the oth­er using reli­gious and pan-Islam­ic argu­ments to jus­ti­fy vio­lence for the estab­lish­ment of an inde­pen­dent Islam­ic State. While the eth­nic sep­a­ratist ele­ments have been the ben­e­fi­cia­ries of sym­pa­thy and sup­port from the Dalai Lama’s set-up and the Tibetan dias­po­ra abroad, and the US, Tai­wanese and Turk­ish intel­li­gence agen­cies, the reli­gious fun­da­men­tal­ist ele­ments have been in receipt of sup­port from the Inter-Ser­vices Intel­li­gence (ISI)-backed jeha­di orga­ni­za­tions in Pak­istan, the Tal­iban and bin Laden’s Inter­na­tion­al Islam­ic Front For Jehad Against the USA and Israel.”

(Idem.)

17. Accord­ing to the Raman paper, the CIA had close con­nec­tions to Erkin Alptekin, a mem­ber of the board of the Dalai Lama Foun­da­tion and a func­tionary of the move­ment to estab­lish Xin­jiang province of Chi­na as an inde­pen­dent (Mus­lim) Uighur state—East Turkestan. It should be not­ed that Alptekin is an oper­a­tive of the Pan-Turk­ist move­ment, which is dis­tinct from the Islamist ele­ment in the Uighur inde­pen­dence move­ment. The Pan-Turk­ist move­ment is dis­cussed at length in FTR#549, as well as RFA#’s 14 and 21, avail­able from Spit­fire.

“25. In the 1970s and the 1980s, the Cen­tral Intel­li­gence Agency (CIA) of the USA had built up a net­work of con­tacts with the Uighur sep­a­ratist ele­ments and some of those, who had in the past worked for the Munich-based Radio Lib­er­ty of the CIA such as Erkin Alptekin, chair­man of the Europe-based East­ern Turkestani Union and a close Uighur asso­ciate of the Dalai Lama, are now in the fore­front of the eth­nic sep­a­ratist move­ment. . . .”

(Idem.)

18. The Dalai Lama him­self is no stranger to ele­ments of U.S. intel­li­gence, specif­i­cal­ly the CIA.

“ . . .How­ev­er, through­out the 1960’s, the Tibetan exile com­mu­ni­ty was secret­ly pock­et­ing $1.7 mil­lion from the CIA, accord­ing to doc­u­ments released by the State Depart­ment in 1998. Once this fact was pub­li­cized, the Dalai Lama’s orga­ni­za­tion itself issued a state­ment admit­ting that it had received mil­lions of dol­lars from the CIA dur­ing the 1960’s to send armed squads of exiles into Tibet to under­mine the Maoist rev­o­lu­tion. The Dalai Llama’s annu­al pay­ment from the CIA was $186,000. Indi­an intel­li­gence also financed both him and oth­er Tibetan exiles. He has refused to say whether he or his broth­ers worked for the CIA. The agency has also declined to com­ment. . . .”

(“Friend­ly Feu­dal­ism: The Tibet Myth” by Michael Par­en­ti; 7/04.)

19. In addi­tion to his back­ground with Radio Free Europe/Radio Liberty—both close­ly con­nect­ed to U.S. intelligence—Erkin Alptekin is a founder and key mem­ber of the UNPO, about which we will have more to say in weeks to come. “ERKIN ALPTEKIN is one of the fore­most human rights advo­cates for the Uighur peo­ple of East­ern Turkestan, also known as the Xin­jiang Autonomous Region of the People’s Repub­lic of Chi­na. Mr. Alptekin was employed by Radio Free Europe/Radio Lib­er­ty from 1971 to 1994. He is one of the founders of the Unrep­re­sent­ed Nations and Peo­ples Orga­ni­za­tion (UNPO), and cur­rent­ly serves as its gen­er­al sec­re­tary.”

(Excerpt from the list of the board of the Dalai Lama Foun­da­tion.)

20. Look­ing ahead to future dis­cus­sions of the milieu to which the Dalai Lama belongs, the pro­gram high­lights the head of the UNPO—Karl von Hab­s­burg, the heir to the throne of the Aus­tro-Hun­gar­i­an Empire. (For more about the Hab­s­burgs and their fas­cist con­nec­tions, see—among oth­er programs—FTR#536.) Again, we are a long, long way from deal­ing with “Bud­dhists” here! With the Dalai Lama and his milieu, we appear to be look­ing at man­i­fes­ta­tions of the Under­ground Reich as a “vir­tu­al state”—a state with­out for­mal geo­graph­i­cal bor­ders.

“The eldest son and heir of the dynasty is Karl (Kar­l’s web­site), who lives in Aus­tria and has served in the Aus­tri­an army and was a mem­ber of the Euro­pean Par­lia­ment, like his father, from 1996–1999. [Empha­sis added.] He has worked hard to keep the fam­i­ly in the pub­lic lime­light, even host­ing a pop­u­lar tele­vi­sion game show. He works qui­et­ly to change the Aus­tri­an laws of 1919 that for­bid the Hab­s­burgs from hold­ing any polit­i­cal office and has often been men­tioned as a pos­si­ble Chan­cel­lor of the Aus­tri­an Repub­lic. At this time he is the Gen­eraldirek­tor of the UNPO (Unit­ed Nations and Peo­ples orga­ni­za­tion). In 1993 Karl mar­ried Francesca Thyssen-Borne­misza who is well known in Euro­pean high soci­ety.”

(Entry for Karl von Hab­s­burg.)