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

Shells, jasmine, and the moon are feminine metaphors. The Bodhisattva’s epithet, Padmapani (lotus
bearer), identifies him (just like Amitabha) as a member of the Lotus family and equally places him in
direct connection with feminine symbolism. All over Asia the lotus is associated with the vagina. But
since Chenrezi generally appears as a masculine figure with feminine traits, we must refer to him as
an androgyne, a god who has absorbed the gynergy of the goddess within himself. For Robert A. Paul,
he therefore assumes a “father-mother role” in Tibetan society (Paul, 1982, p. 140). The two colors in
which he is graphically depicted are red and white. These correspond symbolically to the red and the
white seed which are mixed with one another in the body of the tantra master.
His androgyny is most clearly recognizable in the famous mantra with which Padmapani
(Avalokiteshvara) is called upon and which millions of Buddhists daily mumble to themselves: OM
MANI PADME HUM. There is an extensive literature concerned with the interpretation of this
utterance, from which the sexual magical ones sound the most convincing. In translation, the mantra
says, “Om, jewel in the lotus, hum”. The jewel should be assigned to the masculine force and the
phallus, whilst the lotus blossom is a symbol of feminine energy. The “jewel in the lotus blossom”
thus corresponds to the tantric union, and, since this takes place within a male person, the principle of
androgyny. The syllable OM addresses the macrocosm. HUM means “I am” and signifies the
microcosm. The gist of the formula is thus: “In the union of the masculine and feminine principles I
am the universe”. Anyone who knows the magic of the famous mantra “possesses control over the
world” (Mallmann, 1948, p. 101). Trijang Rinpoche (1901-1981), an important teacher of the current
Dalai Lama, also offers a clear and unambiguous translation “... mani indicates the vajra jewel of the
father, padma the lotus of the mudra, and the letter hum [indicates] that by joining these two together,
at the time of the basis, a child is born and at the time of the [tantric] path, the deities
emanate” (quoted by Lopez, 1998, p. 134).
The most famous living incarnation of Avalokiteshvara is the Dalai Lama. All the energies of the
Bodhisattva are concentrated in him, his androgyny as well as his solar and fiery qualities, his
mildness as well as his wrath as Yama, the god of the dead. Within the Tibetan doctrine of incarnation
the Dalai Lama as a person is only the human/bodily shell in which Chenrezi (Avalokiteshvara) is
manifest. It is — from a tantric point of view — the visions and motives, strategies and tactics of the
“mild downward-looking Bodhisattva”, which determine the politics of His Holiness and thereby the
fate of Tibet.
The Fourteenth Dalai Lama as the supreme Kalachakra master
Since the Tibetan god-king acts as the supreme master of the Kalachakra Tantra, the androgynous
time god (Kalachakra and Vishvamata in one person) is likewise incarnated within him. The goal of
Time Tantra is the “alchemic” production of the ADI BUDDHA. We have described in detail the
genesis, “art of functioning”, and the extent of the powers of the Highest Buddha in the first part of
our study, with special attention to his position as Chakravartin, as “world ruler”. This global power
role is not currently assumed by the Dalai Lama. In contrast — the western public sometimes refers to
him as the “most powerless politician on the planet”. Thus, in precisely locating his position along the
evolutionary path of the Kalachakra Tantra, we must observe that the Kundun has not yet reached the
spiritual/real level of an ADI BUDDHA, but still finds himself on the way to becoming a world ruler
(Chakravartin).
All the “divine” and “demonic” characteristics of Avalokiteshvara (and also ultimately of Amitabha)