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

feminile), then eternal life lies in store for him. He becomes a “born of himself”, having overcome the
curse of rebirth and replaced it with the esoteric vision of immortality. With the red-white mixture he
attains the “medicine of long life”, a “perfected body” (Hermanns, 1965, pp. 194, 195). Sukra is the
“life juice” par excellence, the liquid essence of the entire world of appearances. It is equated with
amrta, the “drink of immortality” or the “divine nectar”.
Even if many tantric texts speak only of bodhicitta, the male seed, at heart it is a matter of the
absorption of both fluids, the male and the female, in short — of sukra. Admittedly the mixing of the
sexual fluids does seem incompatible with the prohibition against ejaculation, but through the socalled
Vajroli method the damaging consequences of the emission of semen can be reversed, indeed
this is considered a veritable touchstone of the highest yogic skill. Here, the tantra master lets his
bodhicitta flow into his partner‘s vagina in order to subsequently draw back into himself through his
urethra the male-female mixture which has arisen there. “After he has streamed forth,” Mircea Eliade
quotes a text as saying, “he draws in and says: through my force, through my seed I take your seed —
and she is without seed” (Eliade, 1985, p. 264). The man thus steals the seed of the woman under the
impression that he can through this become a powerful androgynous being, and leaves her without her
own life energy.
Some of the “initiated” even succeed in drawing up the semen feminile without ejaculating any sperm
so as to then produce the yearned-for sukra mixture in their own body. The mastery of this method
requires painful and lengthy exercises, such as the introduction of small rods of lead and “short
lengths of solder” into the urethra (Eliade, 1985, p. 242). Here can be seen very clearly how much of a
calculating and technical meaning the term upaya (method) has in the tantras. Yet this does not hinder
the Tantric Babhaha from celebrating this thieving process in a poetic stanza:
In the sacred citadel of the vulva of
a superlative, skillful partner,
do the praxis of mixing white seed
with her ocean of red seed.
Then absorb, raise, and spread the nectar—
A stream of ecstasy such as you’ve never known.
(quoted by Shaw, 1994, p. 158).
Ejaculation
Now what happens if the yogi has not mastered the method of drawing back? Fundamentally, the
following applies: “Through the loss of the bindu [semen] comes death, through its retention,
life” (Eliade, 1985, p. 257). In a somewhat more tolerant view, however, the adept may catch the
sukra from out of the vagina in a vessel and then drink it (Shaw, 1994, p. 157). It is not rare for the
drinking bowl to be made from a human skull. The Candamaharosana Tantra recommends sucking
the mixture up with a tube (pipe) through the nose (George, 1974, p. 75). If one sips the sukra out of
his mudra’s genitals with his mouth, then the process is described as being “from mouth to
mouth” (White, 1996, p. 200). Without exaggeration one can refer to this drinking of the “white-red
bodhicitta” as the great tantric Eucharist, in which semen and blood are sacredly consumed in place
of bread and wine. Through this oriental “Last Supper” the power and the strength of the women are
passed over to the man.
Already, centuries before Tantrism ,the nightly ejaculations of the Buddhist Arhats (holy men) were a
topic of great debate. In Tantrism, a man who let his sperm flow was referred to as a pashu, an