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

The Shadow of the Dalai Lama – Part I – 12. Epilogue to part I
© Victor & Victoria Trimondi
12. EPILOGUE TO PART I
We have shown that Buddhism has from the very beginning considered the feminine principle to be a
force which acts in opposition to its redemptive concepts. All types of women, from the mother to the
lover, the wife, the hetaera, even the Buddhist nun, are seen to be more or less obstructions along the
path to enlightenment. This negative evaluation of the feminine does not and never did have — as is
often currently claimed — a social origin, but must rather be considered as a dogmatic and
fundamental doctrine of this religion. It is an unavoidable consequence of the opening sentence of the
Four Noble Truths, which states that all life is, per se, suffering. From this we can conclude that each
and every birth brings only misery, sickness, and death, or conversely, that only the cessation of
reincarnation leads to liberation. The woman, as the place of conception and childbearing, opens the
gateway to incarnation, and is thus considered to be the greatest adversary to the spiritual
development of the man and of humanity in total.
This implies that the deactivation, the sacrifice, and the destruction of the feminine principle is a
central concern of Buddhism. The “female sacrifice” is already played out in one of the first legends
from the life of Buddha, the early death of Buddha's mother Maya. Even her name evokes the Indian
goddess of the feminine world of illusion; the death of Maya (illusion) simultaneously signifies the
appearance of the absolute truth (Buddha), since Maya represents only relative truth.
We have shown how Shakyamuni's fundamentally misogynist attitude was set forth in the ensuing
phases of Buddhism — in the meditative dismemberment of the female during a spiritual exercise in
Hinayana; in the attempt to change the sex of the woman so that she can gain entry to the higher
spiritual spheres as a male in Mahayana.
In Vajrayana the negative attitude towards the feminine tips over into an apparently positive
valuation. Women, sexuality, and the erotic receive a previously unknown elevation in the tantric
texts, a deification in fact. We have nonetheless been able to demonstrate that this reversal of the
image of the woman is for the yogi merely a means to an end — to steal the feminine energy
(gynergy) concentrated within her as a goddess. We have termed the sexual magic rituals through
which this thieving transfer of energy is conducted the “tantric female sacrifice”, intended in its
broadest sense and irrespective of whether the theft really or merely symbolically takes place, since
the distinction between reality and the world of symbols is in the final instance irrelevant for a
Tantric. All that is real is symbolic, and every symbol is real!
The goal of the female sacrifice and the diversion of gynergy is the production of a superhuman
androgynous being, which combines within itself both forces, the masculine and the feminine.
Buddhist Tantrics consider such a combination of sexual energies within a single individual to be an
expression of supreme power. He as a man has become a bearer of the maha mudra, the vessel of an