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

female seed. In the Indian alchemic texts it is recommended that one drink a mixture of quicksilver
and sulfur with semen and menstrual blood for a year in order to attain exceptional powers (White,
1996, p. 199).
Just how fundamental the “female seed” was for the opus of the Indian alchemists can be deduced
from the following story. The yogi and adept Nagarjuna, highly revered by the Tibetans and a
namesake of the famous founder of Mahayana Buddhism with whom he is often put on the same
level, experimented for years in order to discover the elixir of life. Albert Grünwedel has therefore
christened him the “Faust of Buddhism”. One day, fed up with his lack of success, he threw his book
of formulas into the river. It was fished out by a bathing prostitute and returned to the master. He saw
this as a higher sign and began anew with his experimentation with the assistance of the hetaera. But
once more nothing succeeded, until one evening his assistant spilt a liquid into the mixture. Suddenly,
within seconds, the elixir of life had been created, which Nagarjuna had labored fourteen years in vain
to discover.
Anyone who knows the tantras would be aware that the prostitute was a dakini and that the wonderful
liquid was either the female seed or menstrual blood. Nagarjuna could thus only attain his goal once
he included a mudra in his alchemical experiments. For this reason, among the Alchemists of India a
“female laboratory assistant” was always necessary to complete the “great work” (White, 1996, p. 6).
There are also European manuals of the “great art” which require that one work with the “menstrual
blood of a whore”. In one relevant text can be read: “Eve keeps the female seed” (Jung, 1968, p. 320).
Even the retention of sperm and its transmutation into something higher is known in the west. Hence
the seventeenth-century doctor from Brussels, Johannes Baptista Helmont, states that, “If semen is not
emitted, it is changed into a spiritual force that preserves its capacities to reproduce sperm and
invigorates breath emitted in speech” (Couliano, 1987, p. 102). Giordano Bruno, the heretic among
the Renaissance philosophers, wrote a comprehensive essay on the manipulation of erotic love
through the retention of semen and for the purposes of attaining power.
“Ganachakra” and the four “highest” initiations
The initiation path of the Kalachakra Tantra, to which we now return following this detour into the
world of seed gnosis, now leads us on to the four highest initiations, or rather to the twelfth to
fifteenth initiation stages. The reader will soon see that we are dealing with an extended copy of the
four “higher initiations” (8–11). They thus also bear the same names: (12) the vase initiation; (13) the
secret initiation; (14) the wisdom initiation; and (15) the word initiation. The difference primarily
consists in the fact that rather than just one mudra, ten wisdom consorts now participate in the ritual.
All ten must be offered to the master by the pupil (Naropa, 1994, p. 193). There are different rules for
monks and laity in this regard. It is required of a layman that the mudras be members of his own
family — his mother, his sister, his daughter, his sister-in-law, and so on (Naropa, 1994, p. 192). This
makes it de facto impossible for him to receive the Kalachakra solemnity. Although the same
commandment applies to a monk, it is interpreted symbolically in his case. Hence, he has to deliver to
his guru numerous girls from the lower castes, who then adopt the names and roles of the various
female relatives during the ritual. Among other things the elements are assigned to them: the “mother”
is earth, the “sister” water, the “daughter” fire, the “sister’s daughter” is the wind, and so on
(Grünwedel, Kalacakra III, p. 125).
After the pupil has handed the women over to his master, he is given back one of them as a symbolic