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

stimulate the latter’s sexual desire.
According to another passage in the texts — but likewise in reference to the Kalachakra Tantra —
the vajra master shows the undressed girl to the sadhaka and requires him to now stroke the breasts of
the karma mudra himself (Naropa, 1994, p. 188). “There is not actually any vase or any pot that is
used for this empowerment”, we are informed by Ngawang Dhargyey, a modern commentator on the
Time Tantra. “What is referred to as ‘the pot’ are the breasts of the girl, which are called the ‘vase that
holds the white’” (Dhargyey, 1985, p. 8). We have already drawn attention to the fact that this white
substance is probably the same magic secretion from the female breast which the European alchemists
of the seventeenth century enthusiastically described as “virgin’s milk” and whose consumption
promised great magical powers for the adept.
The sight of the naked girl and the stroking of her breasts causes the “descent” of the semen virile
(male seed) in the pupil. In the tantric view of things this originally finds itself at a point below the
roof of the skull and begins to flow down through the body into the penis when a man becomes
sexually aroused. Under no circumstances may it come to the point of ejaculation here! If the pupil
successfully masters his lust, he attains the eighth initiation stage, which is known as the “immobile”
on the basis of the fixation of the semen in the phallus.
Let us now continue with the euphemistic depiction of the next secret initiation (9): The pupil is
blindfolded. The master unites the masculine and feminine forces within himself and subsequently
lets the adept taste the “mystic nectar”, which is offered to him in the form of tea and yogurt so that he
may experience great bliss (Henss, 1985, p. 52). In reality something different is played out on this
level: firstly the adept hands valuable clothes and other sacrificial offerings over to the master. Then
he presents him with a young and gracile girl. The lama demands that the sadhaka leave the room or
blindfold himself. Tantric dishes are served, the master venerates and praises the mudra with songs of
adulation, elevates her to the status of a goddess and then couples with her “until her sexual fluids
flow” (Farrow and Menon, 1992, p. 121). He then, exceptionally, allows his semen to flow into her
vagina.
The mixture of “red-white fluid” thus created, that is, of the male and female seed, is scooped out of
the sexual organs of the wisdom consort with a finger or a small ivory spoon and collected in a vessel.
The master then summons the pupil, or instructs him to remove his blindfold. He now takes some of
the “holy substance” with his finger once more and moistens the tongue of the adept with it whilst
speaking the words, “This is your sacrament, dear one, as taught by all Buddhas ... “ — and the pupil
answers blissfully, “Today my birth has become fruitful. Today my life is fruitful. Today I have been
born into the Buddha-Family. Now I am a son of the Buddhas” (Snellgrove, 1987, vol. 1, p. 272).
Concretely, this means that he has, through the consumption of the female and the male seed, attained
the status of an androgyne.
But there are also other versions of the second initiation. When we read that, “The pupil visualizes the
secret vajra of the vajra masters in his own mouth and tastes the white bodhicitta of the guru lama.
This white bodhicitta sinks to his own heart chakra and in so doing generates bliss ...The name ‘secret
initiation’ is thus also a result of the fact that one partakes of the secret substance of the vajra
master” (Henss, 1985, p. 53; Dhargyey, 1985, p. 8), then this in truth means that the guru lays his
sperm-filled penis in the mouth of the adept and the latter tastes the semen, since the “white
bodhicitta” and the “secret substance” are nothing other than the semen virile of the initiating teacher.