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

The center of the Kalachakra sand mandala
Thus, within the innermost segment of the palace of time the whole tantric sacrificial scenario is
sketched out using only a very few symbols, since the ten shaktis (originally ten women) are, as we
have described in detail above, manipulated and eradicated as autonomous individuals in the
ganachakra ritual so that their feminine energies can be transferred to the tantra master. This central
segment of the sand mandala bears the name of the “mandala of great bliss” (Brauen, 1992, p. 133).
The second, adjacent complex is called the “mandala of enlightened wisdom”. Here there are sixteen
pillars which symbolize different kinds of emptiness and which divide the space into sixteen different
rooms. The latter are occupied by couples who are in fact peaceful deities. They are represented in the
mandala by small piles of colored sand. In this part of the palace ten (!) vases (kalashas) can also be
found. These are filled with revolting substances like excrement, urine, blood, human flesh, and so on,
which are transformed into bliss-conferring nectars during the ritual by the tantra master. These
vessels symbolize once again the ten “sacrificial goddesses” or the ten mudras of the ganachakra. In
the first precise description of a Kalachakra ritual by a Western academic (Ferdinand Lessing),
reference is made to the feminine symbolic significance of the vases: the “lamas ... proceed to the
podium, each with a large water pot (kalasha). They move it to and fro. It symbolizes the young lady
of the initiation, who plays such a great role in this cult” (Wayman, 1973, p. 62). Yet again, the
kalashas correspond to the ten winds or the “Power of Ten” (dasakaro vasi) and thereby to the
diamond body of the ADI BUDDHA.
On our tour of the palace of time, the third segment with the name of “the mandala of enlightened
mind” follows. This is the house of the Bodhisattvas and Buddhas. The latter, the Dhyani or
meditation Buddhas, reside here in close embrace with their consorts: to the East, the black
Amoghasiddhi with Locana; to the South, the red Ratnasambhava with Mamaki; to the North, the
white Amitabha with Pandara; to the West, Vairocana in the arms of Tara. The areas between the
points of the compass are likewise occupied by Buddha couples. All the Bodhisattvas who dwell the
in the “mandala of enlightened mind” are also portrayed in the yab-yum posture (of sexual union).
This third segment demonstrates most vividly that Tantrism derives the emanation of time from the
erotic love of divine couples.
The fourth “mandala of enlightened speech” follows. Within it are found eight lotus flowers, each of