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

Gyatso and Geshe Dhargyey (Shaw, 1994, pp. 146, 244, notes 26, 27, 29).
A further reason for the use of a karma mudra can be seen in the fact that for his magical
transformations the yogi needs a secretion which the woman expresses during the sexual act and
which is referred to as “female seed” in the texts. It is considered a bodily concentrate of gynergy.
This coveted vaginal fluid will later be the subject of a detailed discussion.
The maha mudra: the inner woman
During the tantric ritual the karma mudra must therefore be recognized by the yogi as an illusion.
This is of course also true of the inana mudra, since the tantric master as an autonomous being has to
transcend both forms of the feminine, the real and the imagined. We have already learned from
Herbert Guenther that the “spirit woman” is also of fleeting character and prone to transitoriness. The
yogi may not attribute her with an “inherent existence”. At the beginning of every tantric ritual both
mudras still appear outside of him; the karma mudra before his “real” eyes, the inana mudra before
his “spiritual” eyes.
But does this illusory character of the two types of woman mean that they are dissolved into nothing
by the tantric master? As far as their external and autonomous existence is concerned, this is indeed
the yogi’s conception. He does not accord even the real woman any further inherent existence. When,
after the tantric ritual in which she is elevated to a goddess, she before all eyes returns home in
visible, physical form, in the eyes of the guru she no longer exists as an independent being, but merely
as the product of his imagination, as a conceptual image — even when a normal person perceives the
girl as a being of flesh and blood.
But although her autonomous feminine existence has been dissolved, her feminine essence (gynergy)
has not been lost. Via an act of sexual magic the yogi has appropriated this and with it achieved the
power of an androgyne. He destroys, so to speak, the exterior feminine in order to internalize it and
produce an “inner woman” as a part of himself. “He absorbs the Mother of the Universe into himself”,
as it is described in the Kalachakra Tantra (Grünwedel, Kalacakra IV, p. 32). At a later stage we will
describe in detail the subtle techniques with which he performs this absorption. Here we simply list
some of the properties of the “inner woman”, the so-called maha mudra (“great” mudra). The
boundary with the inana mudra is not fixed, after all the maha mudra is also a product of the
imagination. Both types of woman thus have no physical body, and instead transcend “the atomic
structure and consist of a purely spiritual substance” (Naropa, 1994, p. 82). But the inana mudra still
exists outside of the tantric master, the “inner woman”, however, as her name indicates, can no longer
be distinguished from him and has become a part of his self. In general, the maha mudra is said to
reside in the region of the navel. There she dances and acts as an oracle as the Greek goddess Metis
once did in the belly of Zeus. She is the “in-born” and produces the “in-born joy of the body, the inborn
joy of language, the in-born joy of the spirit and the in-born joy of consciousness” (Naropa,
1994, p. 204).
The male tantric master now has the power to assume the female form of the goddess (who is of
course an aspect of his own mystical body), that is, he can appear in the figure of a woman. Indeed, he
even has the magical ability to divide himself into two gendered beings, a female and a male deity. He
is further able to multiply himself into several maha mudras. In the Guhyasamaja Tantra, with the
help of magical conjurations he fills an entire palace with female figures, themselves all particles of
his subtle body.