Kritik am Buch „The Shadow Of The Dalai Lama ... - Neues von Shi De

“liberation of all of humanity” and the “maintenance of world peace”, both the masses present at the
spectacle and the individual initiates participate in this highly ethical setting of goals (Newman, 1987,
p. 382).
Fundamentally, the Buddhist tantras are subdivided into father tantras, mother tantras, or non-dual
tantras. In father tantras it is principally the “method” of creation of a divine form body (vajrakaya)
with which the yogi identifies which is taught. Hence the production of the self as a divinity is central
here. To this end the following negative attributes of the adept need to be transformed: aggression,
desire, and ignorance.
The mother tantras primarily lay worth upon the creation of a state of emptiness and unshakable bliss,
as well as upon the calling forth of the clear light. Here the yogi exclusively employs the
transformation of sexual desire as a means.
The non-dual tantras are a combination of father tantras and mother tantras. The “creation of a divine
form body” is thus combined with the “calling forth of the clear light” and “blissful emptiness”. Thus,
the yogi wants to both appear as a powerful deity and attain the ability to rest unconditionally in a
state equivalent to nirvana and to bathe himself in mystic light.
Since the Kalachakra Tantra promises all these possibilities of enlightenment, the famous Tibetan
scribe, Buston (1290-1364), classified it as a non-dual tantra. His opinion did not remain uncontested,
however. Another outstanding expert on the rituals, Kay-drup-jay (1385-1438) described it, as do the
majority of Gelugpa authors, as a mother tantra.
A further classification subdivides the “Time Tantra” into an external, internal, and alternative section.
The “external” tantra describes the formation and destruction of the universe, includes treatises on
astronomy and geography, and concerns itself with the history of the world, with prophecies and
religious wars. The reports on the magic realm of Shambhala are of great importance here. Emphasis
is also placed upon astrology and the mathematical calculations connected with it. The entire national
calendar and time-keeping methods of the Tibetans are derived from the astronomical and astrological
system in the Kalachakra.
In contrast, the “internal” Kalachakra treats the anatomy of energy in the mystic body. From a tantric
viewpoint, the body of every person is composed of not just flesh and blood but also a number of
energy centers which are connected to one another by channels. Fluids, secretions, and “winds” flow
through and pervade this complex network. Among the secretions, male semen and female menstrual
blood play an important role.
In the “alternative” Kalachakra we get to know the techniques with which the yogi calls up, dissolves,
or regulates these inner energy currents as needed. Further, how these can be brought into a magic
relation to the phenomena of the external Kalachakra (sun, moon, and stars ...) is also taught here.
Since the Time Tantra belongs to the highest secret teachings (Anuttara Yoga Tantra), it may only be
practiced by a chosen few. In the introduction to a contemporary commentary by Ngawang Dhargyey,
we can thus read the following: “Sale and distribution of this book is restricted. We urgently request
that only initiates into Highest Yoga Tantra and preferably into the Kalachakra system itself should