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

The Shadow of the Dalai Lama – Part I – 8. The ADI Buddha: His mystic body and his astral aspects
© Victor & Victoria Trimondi
8. THE ADI BUDDHA: HIS MYSTIC BODY
AND HIS ASTRAL ASPECTS
The “Power of Ten”: The mystic body of the ADI BUDDHA
The astral-temporal aspects of the ADI BUDDHA
Rahu—the swallower of sun and moon
Kalagni and the doomsday mare
The myth of eternal recurrence
The highest goal of the Kalachakra initiation is the attainment of a spiritual state which is referred to
as ADI BUDDHA. In the year 1833, the founder of western Tibetology, the Hungarian Csoma de
Körös, quoted for the first time in a European language the famous Kalachakra theses which the
Maha Siddha Tilopa is said to have fixed to the gates of the Buddhist university in Nalanda. In them
the ADI BUDDHA is introduced as the highest ONE, from whom everything else emerges: “He, that
does not know the chief first Buddha (Adi-Buddha), knows not the circle of time (Kalachakra). He,
that does not know the circle of time, knows not the exact enumeration of the divine attributes. He
that does not know the exact enumeration of the divine attributes, knows not the supreme intelligence.
He, that does not know the supreme intelligence, knows not the tantric principles. He, that does not
know the tantric principles, and all such, are wanderers in the orb transmigratos, and are out of the
way of the supreme triumphator. Therefore Adi-Buddha must be taught by every true lama, and every
true disciple who aspires to liberation must hear them” (quoted by Körös, 1984, pp. 21, 22). No other
tantra has made the idea of the ADI BUDDHA so central to its teaching as the Kalachakra Tantra.
It would be false to assume that the ADI BUDDHA is a being who resides in the highest spiritual
sphere which the historical Buddha referred to as nirvana. This becomes apparent when we examine
the three gateways of consciousness which lead to this ultimate realm of enlightenment (nirvana): (1)
the emptiness (shunyata); (2) the signless (animitta); and (3) the wish-less (apranihata).
Nirvana, the raison d’être of Buddhism, is because of these three gateways a greatness no longer able
to be defined in words. We can only ever talk “about” it, yet never capture it in words or conceptually
grasp it. Edward Conze, the eminent historian of Buddhism, has assembled a great number of such
formulations with which Buddhist authors have attempted to “picture” the highest spiritual level of
their religion. We would like to quote some of these here: nirvana is the deathless, immutable,
endless, enduring, it is peace, rest, silence, liberation, renunciation, the invisible, refuge, supreme
good.
The impersonal “character” of nirvana is already apparent from this list. Nirvana is thus under no