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

ack the influence of Guru Rinpoche.
To throw a bad light on her steadfastness, later Buddhist historians accused her of acting out of
unrequited love, because Padmasambhava had coldly rejected her erotic advances. Whatever the case,
the queen turned against the new religion with abhorrence. “Put an end to these sorcerers” — she is
supposed to have said — “... If these sort of things spread, the people’s lives will be stolen from them.
This is not religion, but something bad!” (Hermanns, 1956, p. 207). The following open and pointed
rejection of Tantrism from her has also been preserved:
What one calls a kapala is a human head placed upon a stand;
What one calls basuta are spread-out entrails,
What one calls a leg trumpet is a human thighbone
What one calls the ‘Blessed site of the great field’
is a human skinlaid out.
What one calls rakta is blood sprinkled upon sacrificial pyramids,
What one calls a mandala are shimmering, garish colors,
What one calls dancers are people who wear garlands of bones.
This is not religion, but rather the evil, which India has taught Tibet.
(Hoffmann, 1956, p. 61)
With great prophetic foresight Tse Pongza announced: “I fear that the royal throne will be lost if we
go along with the new religion” (Hoffmann, 1956, p. 58). History proved her right. The reign of the
Yarlung dynasty collapsed circa one hundred years after she spoke these words (838) and was
replaced by small kingdoms which were in the control of various Lamaist sects. But it was to take
another 800 years before the worldly power of the Tibetan kings was combined with the spiritual
power of Lamaism in the institution of the Dalai Lama, and a new form of state arose which was able
to survive until the present day: the tantric Buddhocracy.
As far as we are aware, Tse Pongza, the courageous challenger of the Guru Rinpoche
(Padmasambhava), has not yet been discovered as a precursor by feminism. In contrast, there is not a
feminist text about Tibetan Buddhism in which great words are not devoted to the obedient servant of
the guru, Yeshe Tsogyal (the contemporary of Tse Pongza and her counterpole). Such writings are
also often full of praise for Padmasambhava. This is all the more surprising, because the latter — as
the ethnologist and psychoanalyst, Robert A. Paul, has convincingly demonstrated and as we shall
come to show in detail — must be regarded as a sexually aggressive, women and life-despising
cultural hero.
Western feminism
We can distinguish four groups in the modern western debate among women about tantric/Tibetan
Buddhism and Tibetan history:
1. The supporters, who have unconditionally subjected themselves to the patriarchal
monastic system.
2. The radical feminists, who strictly reject it and unconditionally damn it.
3. Those women who strive for a fundamental reform so as to attain a partnership with
equal rights within the Buddhist doctrine.
4. The feminists who have penetrated the system so as to make the power methods