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

In the wisdom initiation (10) which follows, the pupil is confronted with an even more sexually
provocative scene: “... he is told to look at the spreading vagina of a knowledge lady. Fierce passion
arises in him, which in turn induces great bliss” (Dalai Lama I, 1985, p.155). The tantra master then
“gives” the sadhaka the girl with the words, “O great Being, take this consort who will give you
bliss” (Farrow and Menon, 1992, p. 186). Both are instructed to engage in sexual union (Naropa,
1994, pp. 188, 190). During the ritual performance of the yuganaddha (fusion) the adept may under
no circumstances let go of his semen.
The Kalachakra Tantra does not give away all of the secrets which are played out during this scene. It
therefore makes sense to fall back upon other tantra texts in order to gain more precise information
about the proceedings during the tenth initiation stage. For example, in the Candamaharosana Tantra,
once the master has left the room, the mudra now provokes the pupil with culinary obscenities: “Can
you bear, my dear,” she cries out, “to eat my filth, and faeces and urine; and suck the blood from
inside my bhaga [vagina]?” Then the candidate must say: “Why should I not bear to eat your filth, O
Mother? I must practice devotion to women until I realize the essence of Enlightenment” (George,
1974, p. 55).
The final “word initiation” (11) is in a real sense no longer an initiation by the guru, as its name
indicates it only exists in a literal form. It is thus also not revealed in any external scenario, but
instead takes place exclusively within the inner subtle body of the former pupil, since the latter has
already made the switch to a perfected consciousness and been transformed into a deity. A
commentary upon the eleventh higher initiation thus belongs in the next chapter, which concerns the
microcosmic processes in the energy body of the practitioner.
Sperm and menstrual blood as magic substances
But before we continue with a discussion of the four highest initiations, we would like to make a
number of reflections on the topic of sperm gnosis, which so decisively shapes not just the
Kalachakra but rather all tantras. The same name, bodhicitta, is borne by both the male seed and the
supreme mystic experience, that of the “clear light”. This already makes apparent how closely
interlaced the semen virile and enlightenment are. The bodhicitta ("wisdom-mind”) is characterized
by the feeling of “supreme bliss” and “absolute self-awareness”. A connection between both states of
consciousness and the male sperm seems to be a necessity for the tantric, since, as we may read in the
Hevajra Tantra, “without semen there would be no bliss and without bliss semen would not exist.
Since semen and bliss are ineffective on their own they are mutually dependent and bliss arises from
the union with the deity” (Farrow and Menon, 1992, p. 169).
In the tantras, the moon and water are idiosyncratically assigned to the male seed, which is
idiosyncratic because both metaphors are of largely feminine character in terms of cultural history.
We will need to look into this anomaly in Tantric Buddhism later. But a solar assignation of sperm is
likewise known (Bharati, 1977, p. 237). The exceptional meaning which is accorded to the semen
virile in Vajrayana has given rise to the conception among the Tibetan populace that, rather than
blood, male seed flows in the veins of a high lama (Stevens, 1993, p. 90).
The retention of sperm
For a Buddhist Tantric the retention of the male seed is the sine qua non of the highest spiritual
enlightenment. This stands in stark opposition to the position of Galen (129–199 C.E.), the highest