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

20th century, draws a distinction between the various regions from which the women come. Girls
from Kham province, for example, have soft flesh, lovers from Dzang are well-versed in the erotic
techniques, “Kashmiri girls” are to be valued for their smile, and so on (Chöpel, 1992, p. 45).
Sometimes it is also required of the karma mudra that as well as being attractive she also possess
specialized erotic skills. For example, the Kalachakra Tantra recommends training in the
sophisticated Indian sexual techniques of the Kama Sutra. In this famous handbook on the
intensification of sexual lust, the reader can inform him- or herself about the most daring positions,
the use of aphrodisiacs, the anatomical advantages various women possess, the seduction of young
girls, dealings with courtesans, and much more. The sole intention of the Kama Sutra, however, is to
sexualize life as a whole. In contrast to the tantras there are no religious and power-political intentions
to be found behind this work. It thus has no intrinsic value for the tantric yogi. The latter uses it purely
as a source of inspiration, to stimulate his desires which he then brings under conscious control.
Youth is a further requirement which the mudra has to meet. The Maha Siddha Saraha distinguishes
five different wisdom consorts on the basis of age: the eight-year-old virgin (kumari); the twelve-yearold
salika; the sixteen-year-old siddha, who already bleeds monthly; the twenty-year-old balika, and
the twenty-five-year-old bhadrakapalini, who he describes as the “burned fat of prajna” (Wayman,
1973, p. 196). The “modern” tantric already mentioned, Lama Gedün Chöpel, explicitly warns that
children can become injured during the sexual act: “Forcingly doing it with a young girl produces
severe pains and wounds her genitalia. ... If it is not the time and if copulating would be dangerous for
her, churn about between her thighs, and it [the female seed] will come out” (Chöpel, 1992, p. 135).
In addition he recommends feeding a twelve-year-old honey and sweets before ritual sexual
intercourse (Chöpel, 1992, p. 177).
When the king and later Maha Siddha, Dombipa, one day noticed the beautiful daughter of a traveling
singer before his palace, he selected her as his wisdom consort and bought her from her father for an
enormous sum in gold. She was “an innocent virgin, untainted by the sordid world about her. She was
utterly charming, with a fair complexion and classical features. She had all the qualities of a padmini,
a lotus child, the rarest and most desirable of all girls” (Dowman, 1985, pp. 53–54). What became of
the “lotus child” after the ritual is not recorded.
“In the rite of ‘virgin-worship’ (kumari-puja)”, writes Benjamin Walker, “a girl is selected and trained
for initiation, and innocent of her impending fate is brought before the altar and worshipped in the
nude, and then deflowered by a guru or chela” (Walker, 1982, p. 72). It was not just the Hindu tantrics
who practiced rituals with a kumari, but also the Tibetans, in any case the Grand Abbot of the
Sakyapa Sect, even though he was married.
On a numerological basis twelve- or sixteen-year-old girls are preferred. Only when none can be
found does Tsongkhapa recommend the use of a twenty-year-old. There is also a table of
correspondences between the various ages and the elements and senses: an 11-year-old represents the
air, a 12-year-old fire, a 13-year-old water, a 14-year-old earth, a15-year-old sound, a 16-year-old the
sense of touch, a 17-year-old taste, an 18-year-old shape or form, and a 20-year-old the sense of smell
(Naropa, 1994, p. 189).
The rituals should not be performed with women older than this, as they absorb the “occult forces” of
the guru. The dangers associated with older mudras are a topic discussed at length. A famous tantric