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

In 1997 on his journey through the USA, the Dalai Lama named oral and anal intercourse for both
hetero- and homosexuals as being sexually taboo, and masturbation as well. The latter is condoned by
the secret tantras when no real partner is available. Fellatio and cunnilingus are — as we have
described in detail in Part 1 — even prescribed in the four highest initiations of the Kalachakra
Tantra. But among common mortals both sexual practices are — according to a relevant sutra —
punished after death by the destruction of the sexual organs in the Samghata hell. The Kundun
declared sexual relations with a monk or a nun who has made a vow of celibacy to be especially
reprehensible, naturally only when this takes place outside of the tantric rites. Likewise, the sexual act
is forbidden in temples. In contrast, intercourse with a prostitute is allowed when the customer
himself pays and does not receive the money from a third party.
Both male and female homosexuality are allowed — according to the Kundun — as long as no oral or
anal contact is practiced. It was at least politically unwise mistake to have made this statement in San
Francisco, the Mecca of the American gay movement. The sexual ban immediately led to the
strongest protests. “Many Americans” have been disappointed, a statement from the homosexual
scene said, since they “embraced Buddhism because they thought it was not nonjudgmental in sexual
matters” (Peterson, Newsgroup 6). [6]
Footnotes:
[1] In light of this emphasis on the solar and fiery nature which characterizes the historical Buddha, his close connection to
the symbolism of snakes is puzzling, above all because snakes are associated with water and the feminine. They are known
to every student of Buddhism as nagas, and reign as kings of the springs, brooks, streams, and lakes. In his book, The Sun
and the Serpent, the Englishman, C. F. Oldham, has attempted to prove that Buddhist snake worship is a solar institution.
During his lifetime, Buddha already enjoyed widespread adoration as Maha Naga, the great serpent (Oldham, 1988, p. 179).
Since he and his tribe belonged to the “sun race”, conjectures this author, the snake gods also ought to be “solar”. Among
other sources, he makes reference to an old sutra, where we can read of “The lord of the overpowering serpents belonging to
Surya [the sun god]” (Oldham, 1988, p. 66). Nonetheless, we believe Oldham’s thesis, that the Buddhist snake cult had an
originally solar nature, to be a false conclusion. The close connection of heliocentric Buddhism to the sphere of the snake
can therefore only be explained in that Buddha subjected the nagas so as to consolidate his supreme rule as patriarchal sun
god with this victory. This is precisely the procedure which we also know from tantric practices, where the feminine, ignited
by the masculine fire energy, ultimately serves the androcentric yogi. The ignited feminine element is, as we know, referred
to as Kundalini, that is, fire serpent.
[2] The “pilgrimage” of the soul to the “pure land” of the light god has in Asia become — above all in China and Japan — a
widely distributed religious belief and has led to the formation of various Buddhist schools.
[3] An institution especially established for the performance of the great public initiations of the Kalachakra Tantra, which
is under the direct supervision of the Dalai Lama.
[4] Garuda, the bird of prey, is presented in Tibetan mythology as a powerful snake killer. It is the fire eagle, which feeds
upon the flesh of the nagas (snakes). We know already from the Indian national epic, the Mahabharata, that it belongs to
the race of the sun, and that it was a totemic figure for tribes which worshipped the sun as their highest deity. The garuda is
also the protective animal of the Dalai Lama and is mentioned in the Kalachakra Tantra. Does it represent the fiery
masculine power over the feminine snake world? Albert Grünwedel saw it in these terms when he wrote: “We know the
garuda-like, awful, high-flying bird of prey which tears girls [nagis] apart ...” (Grünwedel, 1924, vol. II, p. 68). The author
is further convinced that there is talk in the Kalachakra Tantra of a transformation of the nagas into garudas (Grünwedel,
1924, vol. II, p. 68; Kalacakra IV, p. 182). Whatever one may think of Grünwedel’s interpretation, it at any rate draws
attention to the tantric mystery which can be seen to sparkle behind the garuda myth: the transformation of feminine water
energy (the snake) by masculine fire (the garuda), or the absorption of the moon (the snake) by the sun (the garuda) as the
culmination of the development of patriarchal power.
[5] Perhaps his role as supreme time god has something to do with the fact that the Kundun has a very special fondness for
taking apart, repairing, and then reassembling modern watches? A Swiss organization of exiled Tibetans sells clocks
featuring the main symbol of the Kalachakra Tantra (the dasakaro vasi) and markets these via the Internet. The monk
Daoxuan (596-667) had already compared Buddhism to a clock. When a Buddha appears in the world — we learn from him
— then the clock also functions. If the clock does not keep the time, this means that the people no longer follow the Dharma.