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

But is there no difference between the guru and the sadhaka any more after the initiation? This is
indeed the case when both are at the same level of initiation. But if the master has been initiated into a
higher stage, then he completely encompasses the lower stage at which the pupil still finds himself.
For example, if the initiand has successfully completed all seven lower solemnities of the Kalachakra
Tantra yet the Kalachakra master is acting from the eighth initiation stage, then the pupil has become
a part of the initiating guru, but the guru is in no sense a part of the pupil, since his of spiritual power
skills are far higher and more comprehensive.
The initiation stages and the individuals assigned to them thus stand in a classic hierarchical relation
to one another. The higher always integrate the lower, the lower must always obey the higher, those
further down are no more than the extended arm of those above. Should, for example — as we suspect
— the Dalai Lama alone have attained the highest initiation stage of the Kalachakra Tantra, then all
the other Buddhists initiated into the Time Tantra would not simply be his subordinates in a
bureaucratic sense, but rather outright parts of his self. In his system he would be the arch-god (the
ADI BUDDHA), who integrated the other gods (or Buddhas) within himself, then since all individual
and human elements of the initiand are destroyed, there are only divine beings living in the body of
the pupil. But these too stand in a ranked relationship to one another, as there are lower, higher and
supreme deities. We thus need — to formulate things somewhat provocatively — to examine whether
the Kalachakra Tantra portrays a huge divine time machine with the Dalai Lama as the prime mover
and his followers as the various wheels.
The four higher “secret” initiations
The seven lower initiations are supposed to first “purify” the pupil and then transform him into a
deity. For this reason they are referred to as the “stage of production”. The following “four higher
initiations” are considered to be the “stage of perfection”. They are known as: (8) the vase initiation;
(9) the secret initiation; (10) the wisdom initiation; and (11) the word initiation. They may only be
received under conditions of absolute secrecy by a small number of chosen.
In all of the higher initiations the presence of a young woman of ten, twelve, sixteen, or twenty years
of age. Without a living karma mudra enlightenment cannot, at least according to the original text, be
attained in this lifetime. The union with her thus counts as the key event in the external action of the
rituals. Thus, as the fourth book of the Kalachakra Tantra says with emphasis, “neither meditation
nor the recitation of mantras, nor the preparation, nor the great mandalas and thrones, nor the
initiation into the sand mandala, nor the summonsing of the Buddhas confers the super natural
powers, but alone the mudra” (Grünwedel, Kalacakra IV, p. 226).
Further, in the higher initiations the adept is obliged to ritually consume the five types of meat (human
flesh, elephant meat, horseflesh, dog, and beef) and drink the five nectars (blood, semen, menses ...).
In texts which are addressed to a broad public the vase initiation (8) is euphemistically described as
follows. The vajra master holds a vase up before the sadhaka’s eyes. The adept visualizes a sacrificial
goddess who carries the vase. The vessel is filled with a white fluid (Henss, 1985, p. 51). In reality,
however, the following initiation scene is played out: firstly the pupil brings the lama a “beautiful girl,
without blemish”, twelve years of age. He then supplicates to receive initiation and sings a hymn of
praise to his guru. “Satisfied, the master then touches the breast of the mudra in a worldly
manner” (Naropa, 1994, p. 190). This all takes place before the pupil’s watchful gaze, so as to