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

should take it as the deepest compliment that he was interested and basically surrender to him”.
Today, Barlow says that she is “disgusted by the way the Tibetans have manipulated the reverence
westerners have for the Buddhist path” (Lattin, Newsgroup 2). The case mentioned above was,
however, settled out of court; the result, according to Sogyal’s followers, of their master’s deep
meditation.
It would normally be correct to dismiss such “sex stories” as superfluous gossip and disregard them.
In the occult logic of Vajrayana, however, they need to be seen as strategically placed ritual practices
designed to bring the guru power and influence. Perhaps they additionally have something to do with
the Buddhist conquest of the West, which is symbolized by various mudras. Such conjectures may
sound rather bizarre, but in Tantrism we are confronted with a different logic to that to which we are
accustomed. Here, sexual events are not uncommonly globalized and capable of influencing all of
humankind. We shall return to this point.
But at least such examples show that Tibet’s “celibate” monks “practice” with real women — a fact
about which the Tibetan clergy including the Fourteenth Dalai Lama have deceived the West until
now. Because more and more “wisdom consorts” are breaking their oath to secrecy, it is only now
that the conditions are being created for a public discussion of the tantric rituals as such. The criticism
to date has not gone beyond a moral-feminist discourse and in no case known to us (with the
exception of some of June Campbell’s statements) has it extended to the occult exploitative
mechanism of Vajrayana.
On the other hand, the fact that the sexual needs of the lamas can no longer be covered up, has, in a
type of advance strategy, led to a situation in which their “spiritual” work with karma mudras is
presentable as something to be taken for granted, and which is not inherently shocking. “Many
Rinpoches”, one Christopher Fynn has written on the Internet, “including Jattral Rinpoche, Dzongsar
Khyentse, Dilgo Khyentse and Ongen Tulku have consorts — which everyone knew about” (Fynn,
Newsgroup 4).
And the Dalai Lama, himself the Highest Master of the sexual magic rites, raises the moral finger: “In
recent years, teachers from Asia and the West have been involved in scandals about sexual
misbehavior towards male and female pupils, the abuse of alcohol and drugs, and the misuse of
money and power. This behavior has caused great damage to the Buddhist community and individual
people. Pupils of both sexes should be encouraged to confront teachers with unethical aspects of their
behavior in an appropriate manner” (Esotera, 12/97, p. 45; retranslation). What should be made of
such requests by His Holiness, which are also silent about the sexist mechanisms of Tantrism is a
topic which we explore in detail in the second part of our study.
Following these up-to-date “revelations” about Western karma mudras, let us return to our
presentation of the tantric scenario as described in the traditional texts.
The inana mudra: the woman of imagination
In contrast to the real karma mudra, the inana mudra is a purely spiritual figure, who appears as a
goddess, the wisdom consort of various Buddhas, or as a “dakini”. She is the product of the
imagination. But we must keep in mind that the inana mudra may never be a random fantasy of the
guru, rather, her external appearance, the color of her hair, her clothing, her jewelry and the symbols
which surround her, are all codified. Thus, in his imagination the tantric copies an image which is