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

emerge from the essence of the hairs of the head, the bones, gall bladder, liver, body hair, nails, teeth,
skin, flesh, tendons, ribs, excrement, filth (!), and pus (!). The springs, waterfalls, ponds, rivers and
oceans form themselves out of the tears, blood, menses, seed, lymph fluid and urine. The inner fire
centers of the head, heart, navel, abdomen and limbs correspond in the external world to fire which is
sparked by striking stones or using a lens, a fireplace or a forest fire. Likewise all external wind
phenomena echo the breath which moves through the bodies of the primeval couple (Wayman, 1977,
pp. 234, 236).
In the same manner, the five “aggregate states” (consciousness, intellect, emotions, perception,
bodiliness) originate in the primordial couple. The “twelve senses” (sense of hearing, other
phenomena, sense of smell, tangible things, sense of sight, taste, sense of taste, sense of shape, sense
of touch, smells, sense of spirit, sounds) are also emanations of mystic sexual love. Further, each of
the twelve “abilities to act” is assigned to a goddess or a god — (the ability to urinate, ejaculation,
oral ability, defecation, control of the arm, walking, leg control, taking, the ability to defecate,
speaking, the “highest ability” (?), urination).
Alongside the gods of the “domain of the body” we find those of the “domain of speech”. The divine
couple count as the origin of language. All the vowels (ali) are assigned to the goddess; the god is the
father of the consonants (kali). When ali and kali (which can also appear as personified divinities)
unite, the syllables are formed. Hidden within these as if in a magic egg are the verbal seeds (bija)
from which the linguistic universe grows. The syllables join with one another to build sound units
(mantras). Both often have no literal meaning, but are very rich in emotional, erotic, magical and
mystical intentions. Even if there are many similarities between them, the divine language of the
tantras is still held to be more powerful than the poetry of the West, as gods can be commanded
through the ritual singing of the germinal syllables. In Vajrayana each god and every divine event
obeys a specific mantra.
As erotic love leaves nothing aside, the entire spectrum of the gods’ emotions (as long as these belong
to the domain of desire) is to originally be found in the mystical relationship of the sexes. There is no
emotion, no mood which does not originate here. The texts speak of “erotic, wonderful, humorous,
compassionate, tranquil, heroic, disgusting, furious” feelings (Wayman, 1977, p. 328).
The origin of time and emptiness
In the Kalachakra Tantra (“Time Tantra”) the masculine pole is the time god Kalachakra, the
feminine the time goddess Vishvamata. The chief symbols of the masculine divinity are the diamond
scepter (vajra) and the lingam (phallus). The goddess holds a lotus blossom or a bell, both symbols of
the yoni (vagina). He rules as “Lord of the Day”, she as “Queen of the Night”.
The mystery of time reveals itself in the love of this divine couple. All temporal expressions of the
universe are included in the “Wheel of Time” (kala means ‘time’ and chakra ‘wheel’). When the time
goddess Vishvamata and the time god Kalachakra unite, they experience their communion as
“elevated time”, as a “mystical marriage”, as Hieros Gamos. The circle or wheel (chakra) indicates
“cyclical time” and the law of “eternal recurrence”. The four great epochs of the world (mahakalpa)
are also hidden within the mystery of the tantric primal couple, as are the many chronological
modalities. The texts describe the shortest unit of time as one sixty-fourth of a finger snap. Seconds,
minutes, hours, days, weeks, months and years, the entire complex tantric calendrical calculations, all
emerge from the mystic sexual love between Kalachakra and Vishvamata. The four heads of the time