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

culminates in the inner sanctum where the primordial couple, Kalachakra and Vishvamata, are in
union. But seen from within, each of the individual mandala segments and the deities dwelling within
them represents an outward radiation (emanation) of the divine first couple.
Just as the macrocosmic mandala of the universe with Mount Meru as its axis can be rediscovered in
the microcosmic body of the yogi (ADI BUDDHA), so too the Kalachakra palace is identical with his
mystic body. We must never lose sight of this. For this reason, the detailed description of the
Kalachakra sand mandala which now follows must also be regarded as the anatomy of the tantra
master (ADI BUDDHA). The anatomical “map” of the ADI BUDDHA thus exhibits a number of
different images: on one occasion it possesses the structure which corresponds to that of the entire
universe, on another it forms that of the Kalachakra palace, or it corresponds to the complicated
construction of the dasakaro vasi ("the Power of Ten”) described above. But in all of these models the
basic mandala-like pattern of a center and a periphery is always the same.
The structure of the Kalachakra palace
The primordial divine couple, the time god Kalachakra and the time goddess Vishvamata, govern
from the center of the Kalachakra palace. They are depicted in the visible world of the sand mandala
by a blue vajra (Kalachakra) and an orange dot (Vishvamata). Directly beneath them a yellow layer
of sand which represents Kalagni, the destructive fire, is found; beneath this there is a blue layer,
symbol of the apocalyptic planet, Rahu. Layers for the sun, the moon, and for a lotus flower follow.
The destruction of the primordial couple is thus, through the presence of Kalagni and Rahu, already
preprogrammed in the center of the sand mandala, or rather of the palace of time.
Kalachakra and Vishvamata are surrounded by eight lotus petals (all of this is made from colored
sand). Now these do not — as one might assume — represent eight further emanation couples, but
rather– in the official interpretation — we encounter the eight shaktis here. We are thus dealing with
eight female beings, eight energy bearers (or eight “sacrificial goddesses”). They correspond to the
eight karma mudras who surround the tantra master in union with his partner in the ganachakra, the
twelfth level of initiation (the vase initiation). However, when we think back, there was talk of ten
Shaktis before. We reach the number “ten” by counting two feminine aspects of Vishvamata (the
central goddess) in addition to the eight “sacrificial goddesses” (lotus petals). Together they signalize
the ten chief winds (the dasakaro vasi) with which the tantra master controls all the microcosmic
energies in his mystic body.