The Dalai Lama:
How Radhanatha Achieved Zero Gravity
Sacrificing for others: the Dalai Lama exits a private jet.
Today we join our guru-hopping American pilgrim on his journey to dilly dally with the Dalai Lama—and waddle in the invisible puddle of shunyavada or the voidism of zero. Just like every other celebrity holy man in this phantasmagorical fish story, the Dalai Lama, too, was bending over backwards to have Radhanatha’s darshan.
Our hero writes, “One early morning while I was meditating in the temple, a tall elderly lama with a shaved head, maroon robes, and a strand of wooden beads draped around his neck sat beside me. He said that he had been observing me for several days and asked if I would like to ask any questions. We spent a couple of hours each day together. On one very special afternoon he invited me to join him for a personal audience with the Dalai Lama.”
Then …
“Minutes later a door opened and the Dalai Lama glanced toward me, eyes sparkling with joy behind his brown-rimmed glasses. His large head was shaven and he had a square face, low rounded nose, and draped a maroon robe over a bright golden monk’s shirt. Beaming a contagious smile, he sprinted across the room to greet me. Laughing aloud, he tightly gripped both my hands and shook them again and again. His eyes twinkled with glee as he spoke, ‘You have come from far away. I welcome you.’”
“We sat on two chairs across from one another. With a childlike curiosity he asked me about my life in America and why I had chosen the life of a sadhu. As I told my story he listened to every word with rapt attention and concern. Whenever there was a trace of humor in my story, his whole body shook with laughter and he clapped his hands together. We spoke for about half an hour when I asked him about the condition of his people in Tibet. A wave of introspection then swept across his face and tears welled in his eyes …”
Our hero continues with the Dalai Lama’s glorification of mundane social welfare disguised as dharma. Since there is no real philosophy in shunyavada, therefore the followers of this imaginary tradition resort to social welfare activities as evident in the following conversation. Incidentally, humanitarian activities have become a standard with today’s ISKCON Mundane Meal, eye camps and hospital in Bombay.
“’The universal quality of religion,’ he went on, ‘is compassion to other living beings. To sacrifice for the good of others is true dharma.’ Seeing the immense sacrifice he extended for his people, his words struck my heart. ‘Meditation, study and worship,’ he said, ‘give us the inner strength to live as kind and enlightened beings.’ His message invoked introspection, and his personality inspired reverence, but his affection had made me feel to be his intimate friend.”
From this description, it would appear that the Dalai Lama stopped just short of appointing Radhanatha as his successor.
The Buddhists are well known shunyavadis and that means, again—if there are any devotees out there who might still care—that they consider the hereafter is some zero or void. According to them, there is no Vrindavana, no Krishna-lila, no loving devotional exchange with the Supreme Personality of Godhead. There is only some dark hole of nothingness which swallows the individual entity forever.
The Dalai Lama is a sort of reformed or modern Buddhist who (according to Wiki and a number of sources including this one https://www.thestar.com/news/world/2010/10/16/the_dalai_lama_is_a_meateater.html) eats meat. He also supports abortion “if the baby will be a burden to the family.” What does a voidist care for sin or piety when, either way, the goal after this life is a void? Of course they can’t exactly explain how the Dalai Lama keeps incarnating if he has become a void. But then again, meat eaters don’t exactly make the best philosophers.
Mission of world peace: The Dalai Lama guarded by armed American Secret Service men exits a limousine.
Yet thanks to the GBC’s promotion of this sort of vacuous tripe, The Journey Home has become a historical first in the Gaudiya sampradaya. It represents the first time in the tradition’s long history that a book profusely gushing with shunyavadi detritus has been widely accepted by our lineage’s so-called spiritual leaders.
Either the GBC is:
- Completely absorbed in Maya due to being enamored by their own supposed advancement; or they are
- Too busy with their self-importance and public image to any longer read Shrila Prabhupada’s books and try to understand what is in them; or they are
- Agents from some ungodly region of hell where it’s OK to contradict your guru; or they are
- Just plain stupid.
It would be nice to hear a reasonable-sounding defense from the GBC for their love affair with The Journey Home but, as usual, all that we peons of the rank-and-file can expect from our fearless leaders lounging in their ivory towers is their deafening silence ornamented as it is with their alternating toothy grins and tearful, throbbing looks of compassion.
On the other hand it is natural that an impersonal GBC should adore The Journey Home. Radhanatha’s bookcontains zero philosophy, and glorifies spiritual suicide in the form of shunyavada. In the same way, the empty heads on the GBC likewise have zero gumption when it comes to keeping Mayavada out of the society they are sworn to protect. Birds of a feather merge into the void together, and under the hollowness of the GBC leadership the entire ISKCON will be absorbed into the non-existence of shunyavada in a very short time. Poof.
And why should only Radhanatha get all the personal darshans? You can have your own darshan of the Dalai Lama here:
https://www.youtube.com/watch?v=GogjFO8GNEo.
Shri Dasha-avatara