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We have shown that Buddhism has from the very beginning considered the feminine principle to be a force which acts in opposition to its redemptive concepts. All types of women, from the mother to the lover, the wife, the hetaera, even the Buddhist nun, are seen to be more or less obstructions along the path to enlightenment. This negative evaluation of the feminine does not and never did have — as is often currently claimed — a social origin, but must rather be considered as a dogmatic and fundamental doctrine of this religion. It is an unavoidable consequence of the opening sentence of the Four Noble Truths, which states that all life is, per se, suffering. From this we can conclude that each and every birth brings only misery, sickness, and death, or conversely, that only the cessation of reincarnation leads to liberation. The woman, as the place of conception and childbearing, opens the gateway to incarnation, and is thus considered to be the greatest adversary to the spiritual development of the man and of humanity in total.

This implies that the deactivation, the sacrifice, and the destruction of the feminine principle is a central concern of Buddhism. The “female sacrifice” is already played out in one of the first legends from the life of Buddha, the early death of Buddha's mother Maya. Even her name evokes the Indian goddess of the feminine world of illusion; the death of Maya (illusion) simultaneously signifies the appearance of the absolute truth (Buddha), since Maya represents only relative truth.

We have shown how Shakyamuni's fundamentally misogynist attitude was set forth in the ensuing phases of Buddhism — in the meditative dismemberment of the female during a spiritual exercise in Hinayana; in the attempt to change the sex of the woman so that she can gain entry to the higher spiritual spheres as a male in Mahayana.

In Vajrayana the negative attitude towards the feminine tips over into an apparently positive valuation. Women, sexuality, and the erotic receive a previously unknown elevation in the tantric texts, a deification in fact. We have nonetheless been able to demonstrate that this reversal of the image of the woman is for the yogi merely a means to an end — to steal the feminine energy (gynergy) concentrated within her as a goddess. We have termed the sexual magic rituals through which this thieving transfer of energy is conducted the “tantric female sacrifice”, intended in its broadest sense and irrespective of whether the theft really or merely symbolically takes place, since the distinction between reality and the world of symbols is in the final instance irrelevant for a Tantric. All that is real is symbolic, and every symbol is real!

The goal of the female sacrifice and the diversion of gynergy is the production of a superhuman androgynous being, which combines within itself both forces, the masculine and the feminine. Buddhist Tantrics consider such a combination of sexual energies within a single individual to be an expression of supreme power. He as a man has become a bearer of the maha mudra, the vessel of an “inner woman”. In the light of the material we have researched and reported, we must view our opening hypothesis, repeated here, as confirmed:

The mystery of Tantric Buddhism consists in the sacrifice of the feminine principle and the manipulation of erotic love in order to obtain universal androcentric power

Since, from the viewpoint of a tantric master, the highest (androcentric power) can only be achieved via the ritual transformation of the lowest (the real woman), he also applies this miracle of transubstantiation to other domains. Thus he employs all manner of repulsive, base substances in his rituals, and commits criminal deeds up to and including murder, in order to achieve, via the “law of inversion”, the exact opposite: joy, power, and beauty. We have, however, indicated with some force how this “familiarity with the demonic” can become a matter of course. This brings with it the danger that the Tantric is no longer able to overcome the negativity of his actions. The consequence is a fundamentally aggressive and morbid attitude, which — as we will show — forms one of the characteristics of the entire Tibetan culture.

As the Kalachakra Tantra includes within itself the core ideas and the methods of all other tantras, and as it represents the central ritual of the Dalai Lama, we concentrated upon an analysis of this text and offered a detailed description of the various public and secret initiations. We were able to demonstrate how the internal processes within the energy body of the yogi are aligned with external ritual procedures, and how the “female sacrifice” takes place in both spheres — externally through the “extermination” of the real woman (karma mudra) and internally through the extermination of the candali (“fire woman”).

The Kalachakra Tantra, too, has as its goal the “alchemical” creation of a cosmic androgyne, who is supposed to exercise total control over time, the planets, and the universe. This androgynous universal ruler (dominus mundi) is the ADI BUDDHA. Only after he can align his sexual magic rites and his inner physiological processes with the laws of the heavens and earth can a practicing yogi become ADI BUDDHA. He then sets sun, moon, and stars in motion with his breath, and by the same means steers the evolution of the human race. His mystic body and the cosmic body of the ADI BUDDHA form a unit, and thus his bodily politics (the motions of the internal energy flows) affects and effects world politics in every sense.

On the astral plane, the yogi unleashes a gigantic war among the stars before he becomes ADI BUDDHA, which likewise aims to sacrifice the gender polarity (represented by the sun and moon). In the final act of this apocalyptic performance, the tantric master burns up the cosmos in a murderous firestorm so as to allow a new world to emerge from the ashes of the old, a world which is totally subject to his imagination and will. [1] Only then does the ADI BUDDHA's (or yogi's) dominion encompass the entire universe, in the form of a mandala.

In his political role (as King of the World) the ADI BUDDHA is a Chakravartin, a cosmic wheel turner who governs the cosmos, conceived of as a wheel. This vision of power is linked by the Shambhala myth in the Kalachakra Tantra to a political utopia, one which is aggressive and warlike, despotic and totalitarian. This Buddhocratic world kingdom is controlled by an omnipotent priest-king (the Chakravartin), a lord of evolution, a further emanation of the ADI BUDDHA.

Admittedly, there are many literary attempts to interpret the entire construction of the Kalachakra Tantra as the symbolic playing out of psychic/spiritual processes which ought to be accessible to any person who sets out upon the Vajrayana path. But there is a strong suspicion — and in our historical section we table conclusive evidence for this — that the ideas and the goals of the Time Tantra are meant literally, i.e., that we are concerned with a real dominus mundi (world ruler), with the establishment of a real Buddhocracy, the real Buddhization of our planet — even (as the Shambhala myth prophesies) through military force.

But perhaps the Shambhala vision is even more concrete, then the concept of an ADI BUDDHA and a Chakravartin can only refer to one present-day individual, who has for years and uncontestedly fulfilled all the esoteric conditions of the Kalachakra Tantra. This individual is His Holiness Tenzin Gyatso, the Fourteenth Dalai Lama.

The Time Tantra would then form the ideological and dogmatic basis of a strategy for the spiritual conquest of our planet by the Tibetan god-king. Thus, if we wish to understand his political decisions in their full depth, we must start with the magic metapolitics of the Kalachakra Tantra, since both levels (the ritual/magical, and the real/political) are — as we will demonstrate through many examples — intimately interwoven in the ancient world of Lamaism. The autocratic religious system of the god-king integrates all the social domains and political powers which have been separated in our Western culture at least since the North American and French Revolutions. The Dalai Lama is — according to the doctrineEmperor and Pope, state and god in one person, he is the living sacred center of a “Buddhocracy”.

He meets all the criteria we have brought to light for a tantric world ruler (Chakravartin) or an ADI BUDDHA. But, since he does not really govern our planets, his rituals and political powerplay decisions, his negotiations and his statements must all be seen as tactical and strategic steps towards the eventual achievement of the final global goal (of world domination). [2] This ambitious enterprise will in no way be interrupted by the death of the god-king, since he can — reincarnated — build upon the acts of his predecessor (which he also was) and continue his work.

His Holiness would never publicly admit that he aspired to the global role of a Chakravartin through the Kalachakra initiations. Yet numerous symbolic events which have accompanied his ceremonial life since childhood are harbingers of his unrestricted claim to “world domination”. In 1940, as a five year-old, he was led with much ostentation into the Potala, the “Palace of the Gods”, and seated upon the richly symbolicLion Throne”. This enthronement already demonstrated his kingship of the world and expressed his right to worldly power, as the “Lion Throne”, in contrast to the Seat of the Lotus, as a symbol of the imperium (secular power) and not the sacerdotium (spiritual power). On 17 November 1950, the god-king was ceremoniously handed the “Golden Wheel”, which identified him as the “universal wheel turner” (Chakravartin).

But it is less these insignia of power which make him (who has lost his entire land) a potential planetary sovereign in the eyes of his Western believers, [3] than the fact that a long dormant image of desire has resurfaced in the imaginations of Europeans and Americans. “Which people, which nation, which culture”, Claude B. Levenson enthuses about the Dalai Lama, for example, “has not, within its collective consciousness, dreamed of a perfect monarch, who, imbued with a sense of justice and equanimity, is entrusted to watch over the well-ordered course of a harmonic and in every sense just society? The image of the Great King also nestles somewhere in the depths of the human spirit ... there is something of Judgment Day and the Resurrection in these manifold interpretations of sincere belief” (Levenson 1990, p.303).

Such a global dominion, that is, total power over the earth, contradicts the apparent total political impotence of the Dalai Lama which is enhanced by his constantly repeated statements of self-denial ("I am just a simple monk”). But let us not forget the tantric play upon paradox and the “law of inversion”. This secular powerlessness is precisely the precondition for the miracle which reveals how the lowly, the empty, and the weak give rise to the exalted, the abundant, and the strong. The “simple monk from Tibet” can — if the doctrines of his tantric texts are correct — count on the dizzying rotation which will one day hurl him high from the depths of impotence to become the most powerful ruler of the universe. Absolute modesty and absolute power are for him as Tantric two sides of the same coin.

The Dalai Lama never appears in the public light as a Tantric, but always as a Mahayana Bodhisattva, who thinks only upon the suffering of all living beings, and regards it with deepest compassion. Tantrism, upon which Tibetan Buddhism in its entirety is essentially based, thus belongs to the shadow side of the Kundun ("living Buddha”). His sexual magic rites shun the light just as much as the claims for global domination they intend. This is especially true of the Kalachakra Tantra.

We mentioned already in the introduction that a person can deny, suppress, or outwardly project his shadow. Insofar as he knowingly veils the procedures which take place in the highest initiation of the Time Tantra, the Dalai Lama denies his tantric shadow; in as far as he is probably unclear about the catastrophic consequences of the Shambhala myth (as we will demonstrate in the case of Shoko Asahara), he suppresses his tantric shadow; insofar as he transfers everything negative, which according to the “law of inversion” represents the starting substance (prima materia) for spiritual transformation anyway, to the Chinese, he projects his tantric shadow onto others.

The aggression and morbidity of the tantra, the sexual excesses, the “female sacrifice”, the “vampirism” of energy, the omnipotent power claims, the global destructive frenzy — all of these are systematically disguised by the Fourteenth Dalai Lama, and can, even when the majority of the tantric texts are publicly available, be still further disguised — on the one hand by the argument that it is all only a matter of symbolic events that would never be conducted in reality, and, on the other hand, by the tantras’ claim that any negative actions have transformed themselves into positive ones by the end of the ritual.

As far as the first argument is concerned, we have been able to present numerous cases where the tantric texts have been interpreted thoroughly literally. Further, we have shown that this argument collapses upon itself, since no distinction between symbol and reality may be drawn by a Vajrayana Buddhist, as opposed to a contemporary “westerner”.

The second argument, that the tantras transform the negative into the positive (i.e., would call upon the devil to drive the devil out), needs to be able to stand up to empirical testing. The most telling body of evidence for the tantric theory, in particular for the philosophy and vision of the Kalachakra Tantra, is history itself. Over many hundreds of years thousands of tantric rituals have been performed in Tibet; for centuries people have tried to influence the history of the country through tantric rituals. But what, up to now, has this ritual politics achieved for the Tibetans and for humanity, and what is it aiming to achieve? We will consider the use of Buddhist Tantrism as a political method for better understanding the history of Tibet and influencing the country's destiny in the following, second part of our book. Here, our topic will be the influence of Vajrayana upon the Buddhist state, the economy, the military, upon foreign affairs and world politics.



[1] One must ask here whether we can really talk about a will, since the whole cosmic system of Buddhist Tantrism resembles a mega-machine which destroys itself and then sets itself in motion once more along the same lines as before. This would make the ADI BUDDHA much more of a mechanical world clock than a being who possesses free will.

[2] For this reason we must regard statements on practical politics by the Dalai Lama, which contradict the ideas of the Time Tantra (like, for instance his professions of belief in western democracy), as a mere tactic or trick (upaya) in order to mislead those around him as to his true intentions (the establishment of a worldwide Buddhocracy).

[3] For Tibetans and Mongolians who believe in Lamaism, the conception of the Dalai Lama as the Chakravartin is a matter of course.