The Shadow of the Dalai Lama – Part I – Buddhism and Misogyny

The Shadow of the Dalai Lama – Part I – Buddhism and misogyny – an h... file:///C:/Scrapbook/data/20060816161852/index.html The Shadow of the Dalai Lama – Part I – Buddhism and misogyny – an historical overview The Shadow of the Dalai Lama – Part I – 1. Buddhism and misogyny – an historical overview © Victor & Victoria Trimondi Part I RITUAL AS POLITICS Playboy: Are you actually interested in the topic of sex? (14th) Dalai Lama: My goodness! You ask a 62-year-old monk who has been celibate his entire life a thing like that. I don’t have much to say about sex — other than that it is completely okay if two people love each other. (The Fourteenth Dalai Lama in a Playboy interview (German edition), March 1998) 1. BUDDHISM AND MISOGYNY – AN HISTORICAL OVERVIEW A well-founded critique and — where planned — a deconstruction of the Western image of Buddhism currently establishing itself should concentrate entirely upon the particular school of Buddhism known as “Tantrism” (Tantrayana or Vajrayana) for two reasons. [1] The first is that the “tantric way” represents the most recent phase in the history of Buddhism and is with some justification viewed as the supreme and thus most comprehensive doctrine of the entire system. In a manner of speaking Tantrism has integrated all the foregoing Buddhist schools within itself, and further become a receptacle for Hindu, Iranian, Central Asian, and even Islamic cultural influences. Thus — as an oft-repeated Tantrayana statement puts it — one who has understood the “Tantric Way” has also understood all other paths to enlightenment. The second reason for concentrating upon Tantrism lies in the fact that it represents the most widely distributed form of Buddhism in the West. It exerts an almost magical attraction upon many in America and Europe. With the Dalai Lama at its head and its clergy of exiled Tibetans, it possesses a powerful and flexible army of missionaries who advance the Buddhization of the West with psychological and diplomatic skill. It is the goal of the present study to work out, interpret and evaluate the motives, practices and visions of Tantric Buddhism and its history. We have set out to make visible the archetypal fields and the “occult” powers which determine, or at least influence, the world politics of the Dalai Lama as the supreme representative of Tantrayana. For this reason we must familiarize our readers with the gods and demons who –not in our way of looking at things but from a tantric viewpoint — have shaped and continue to shape Tibet’s history. We will thus need to show that the Tibetans experience their history and contemporary politics as the worldly expression of a transcendental reality, and that they organize their lives according to laws which are not of this world. In summary, we wish to probe to the heart of the tantric mystery. 1 of 162 8/16/2006 4:20 PM The Shadow of the Dalai Lama – Part I – Buddhism and misogyny – an h... file:///C:/Scrapbook/data/20060816161852/index.html In light of the complexity of the topic, we have resolved to proceed deductively and to preface the entire book with the core statement of our research in the form of a hypothesis. Our readers will thus be set on their way with a statement whose truth or falsity only emerges from the investigations which follow. The formulation of this hypothesis is necessarily very abstract at the outset. Only in the course of our study does it fill out with blood and life, and unfortunately, with violence and death as well. Our core statement is as follows: The mystery of Tantric Buddhism consists in the sacrifice of the feminine principle and the manipulation of erotic love in order to attain universal androcentric power An endless chain of derived forms of sacrifice has developed out of this central sacrificial event and the associated power techniques: the sacrifice of life, body and soul to the spirit; of the individual to an Almighty God or a higher self; of the feelings to reason; love to omnipotence; the earth to heaven; and so forth. This pervasive sacrificial gnosis, which — as we shall see — ultimately lets the entire universe end in a sea of fire, and which reaches its full maturity in the doctrine of Tantrism, is already in place in the earlier phases of Buddhism, including the legend of Buddha. In order to demonstrate this, we think it sensible to also analyze the three Buddhist stages which precede Tantrayana with regard to the “female sacrifice”, the “manipulation of erotic love”, and the “development of androcentric power”. The history of Buddhism is normally divided into four phases, all of which found their full development in India. The first recounts the legendary life and teachings of the historical Buddha Shakyamuni, who bore the name Siddharta Gautama (c.560 B.C.E.–480 B.C.E.). The second phase, which begins directly following his death, is known as Theravada Buddhism. It is somewhat disparagingly termed Hinayana or the “Low Vehicle” by later Buddhist schools. The third phase has developed since the second century B.C.E., Mahayana Buddhism, or the “Great Vehicle”. Tantrism, or Tantrayana, arose in the fourth century C.E. at the earliest. It is also known as Vajrayana, or the “Diamond Vehicle”. Just as we have introduced the whole text with a core hypothesis, we would also like to preface the description of the four stages of historical Buddhism to which we devote the following pages with four corresponding variations upon our basic statement about the “female sacrifice”, the “manipulation of erotic love”, and the “development of androcentric power”: 1. The “sacrifice of the feminine principle” is from the outset a fundamental event in the teachings of Buddha . It corresponds to the Buddhist rejection of life, nature and the soul. In this original phase, the bearer of androcentric power is the historical Buddha himself. 2. In Hinayana Buddhism, the “Low Vehicle”, the “sacrifice of the feminine” is carried out with the help of meditation. The Hinayana monk fears and dreads women, and attempts to escape them. He also makes use of meditative exercises to destroy and transcend life, nature and the soul. In this phase the bearer of androcentric power is the is the ascetic holy man or Arhat. 3. In Mahayana, the “Great Vehicle”, flight from women is succeeded by compassion for them. The woman is to be freed from her physical body, and the Mahayana monk selflessly helps her to prepare for the necessary transformation, so that she can become a man in her next reincarnation. The feminine is thus still considered inferior and despicable, as that which must be sacrificed in order to be transformed into something purely masculine. In both founding philosophical schools of Mahayana Buddhism (Madhyamika and Yogachara), life, nature, the body and the soul are accordingly sacrificed to the absolute spirit (citta). The bearer of androcentric power in this phase is the “Savior” or Bodhisattva. 4. In Tantrism or Vajrayana, the tantric master (yogi) exchanges compassion with the woman for absolute control over the feminine. With sexual magic rites he elevates the woman to the status of a goddess in order to subsequently offer her up as a real or symbolic sacrifice. The 2 of 162 8/16/2006 4:20 PM The Shadow of the Dalai Lama – Part I – Buddhism and misogyny – an h... file:///C:/Scrapbook/data/20060816161852/index.html beneficiary of this sacrifice is not some god, but the yogi himself, since he absorbs within himself the complete life energy of the sacrifice. This radical Vajrayana method ends in an apocalyptic firestorm which consumes the entire universe within its flames. In this phase the bearer of androcentric power is the “Grand Master” or Maha Siddha. If, as the adherents of Buddhist Tantrism claim, a logic of development pertains between the various stages of Buddhism, then this begins with a passive origin (Hinayana), switches to an active/ethical intermediary stage (Mahayana), and ends in an aggressive/destructive final phase (Tantrayana). The relationship of the three schools to the feminine gender must be characterized as fugitive, supportive and destructive respectively. Should our hypothesis be borne out by the presentation of persuasive evidence and conclusive argumentation, this would lead to the verdict that in Tantric Buddhism we are dealing with a misogynist, destructive, masculine philosophy and religion which is hostile to life — i.e., the precise opposite of that for which it is trustingly and magnanimously welcomed in the West, above all in the figure of the Dalai Lama. The “sacrifice” of Maya: The Buddha legend Even the story of the birth of the historical Buddha Shakyamuni exhibits the fundamentally negative attitude of early Buddhism towards the sexual sphere and toward woman. Maya, the mother of the Sublimity, did not conceive him through an admixture of masculine and feminine seed, as usual in Indian thought, nor did he enter the world via the natural birth channel. His conception was occasioned by a white elephant in a dream of Maya’s. The Buddha also miraculously left his mother’s womb through the side of her hip; the act of birth thus not being associated with any pain. Why this unnatural birth? Because in Buddhism all the female qualities — menstrual blood, feminine sexuality, conception, pregnancy, the act of childbirth, indeed even a woman’s glance or smile — were from the outset considered not to be indicators of the joys of life; rather, in contrast, human life — in the words of Buddha — ultimately exhausts itself in sickness, age and death. It proves itself to be an existence without constancy, as an unenduring element.

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