Imprint The Discovery of the Orgone Energy 1919-1939 Max Stirner Orgonomic Sociology Economics and Sex-economy
Blue Fascism Steiner's Anthroposophy, A Nazi Cult? The Mass Psychology of Buddhism Hans Hass and Energetic Functionalism



This text was written by a non-native speaker. If you have any corrections please send them to Peter Nasselstein



Peter Nasselstein


Become aware of that the body does not have sorrow but is sorrow. Only then we can begin to understand the reality of human sorrow. It is not like that we feel uncomfortable from time to time but this body consists of sorrow. It cannot sit down quiet - or lie without feeling uneasiness. Recognize the unsteadiness. Recognize that there cannot be durable satisfaction for the body. Recognize that feelings emerge without being asked for. Thus why you call it "mine"? Learn a lesson from the unpleasant feelings. And move when it is absolutely necessary - however, do not move inconsiderately. Move only after examining why you do it. Move carefully and attentive that it disturbs neither you nor your neighbour.

Ayya Khema (2:19)


According to polls one million Germans call themselves "Buddhists." In all seriousness there are even efforts to create the "Buddhist Party of Germany." The general Buddhism hype does not make this article necessary but because an above-average number of "Reichians" and even students of orgonomy feel magically attracted to Lamaism, Zen and even Theravada. Orgonomy seems to be nearly defenceless at the mercy of the charm of Buddhism. Therefore it must be shown in detail what actually should be obvious to everyone from the very beginning: that Buddhism and orgonomy are incompatible (see also the discussion of Hitler, Buddha, Krishna). It concerns the "mental-hygenic" self-defence of orgonomy, not a general condemnation of Buddhism, which is, for instance, a valuable ally in the world-wide defence against Islam (see The Political Irrationalism from the Orgonomic Point of View).



1. The Bioenergetic Principles of Buddhism

a. Contempt

Elsworth F. Baker set out that contempt is associated with the shift of energy from the pelvis to the head. Basically, contempt is a refusal of the indecent genitals and is expressed towards those we consider more sexual than ourselves (3:76).

In this sense buddhism is "thoroughly aristocratic." While, in comparison, Christ was primarily a prophet who turns to the poor and losers, Buddha was a mystic whose target group are the rich and successful. His mildness and friendliness are without any personal sympathy. The individual sorrowful fate serves only as further example of the principle: the suffering of the world and the possibility of its overcoming - by overcoming individual existence (13:77.89).

Direct experience of a former follower of Lamaism marks the corresponding bioenergetic difference between the two religions. At a meeting with the Dalai Lama he "felt raised above himself," as he expresses it. Completely in contrast to it he felt, after he had found back to Christianity, in the Christian community "perfectly at home in a sublime reality" (11:148). In Buddhism man dissociates himself from his own individuality (i.e., from his emotions, excitations, and from his own "me") while in Christianity he is accepted as an individual and "finds to himself," as it were.

Certainly also Christianity, with its rather artificial nature, alienates man from bioenergetic reality but with Buddhism this alienation is by far more fundamentally since in Buddhist teachings really everything aims at the destruction of the wholeness of man, pushing him into a certain direction: to reserved "spirit" and dead "emptiness." For example, emotion centred in the belly (desire, fear, rage, longing, and mourning, which belong to the "radial" pulsation centred in the solar plexus) are transformed into "heady" sensation (so-called "states of consciousness," which correspond to the "energetic orgonome," structurized in the brain particularly) (17, 10). The natural spontaneous turn to the fellow man becomes an impersonal "sympathy with all feeling beings," who are victims of the three basic evils of this world (greed, hate, and delusion). There cannot be any personal care just because this would mean an emotional identification with the victims and thus would involve one's own soiling and the entanglement in greed, hate, and delusion. All other beings become indecent "untouchables," literally.

The pitiful Buddhist despises the "dirty" victim, according to the "Buddhist" basic movement of energy away from the "dirty" genital and the emotional belly up to the "superior" head. The body becomes an erected penis, as it were. The Buddhist deals with the congestion of energy in his head by way of his put on "sympathy." The practice of "compassion" is something like "tantric sex." A Sex, which is particularly exercised in ascetic Theravada in the so-called maytri meditation. In meditation the feeling of kindness (maytri) is first directed on an intimate, then toward an indifferent human, thereupon on the enemies, and finally on all beings in the universe. One sends sympathetic consideration into all directions - and is delighted by the illusion actually to love, even to do "something." A "head trip," in which (male) "love" pours into (female) emptiness of infinite space.



b. Attentiveness

In the usual neurosis it comes, because of the general armouring of the body, to a reduction of both excitation and perception and thus to a general loss of contact. Self-perception, and thus the world of thoughts, become sluggish and colourless. In schizophrenia excitation and perception remain relatively intact but it comes, due to ocular armouring, to a devastating splitting between the two functions. In this way "mysterious forces" are noticed, one hears voices, etc. The world of thoughts is active and "coloured" but also confused and incalculable (16:572f).

There is a third possibility of armouring in which either perception is chronically transferred into excitation (as with the "fidget") (5) or, vice versa, excitation chronically and one-sidedly is converted into perception (as for instance with the consumer of cannabis) (10). This armouring connects, so to speak, the dynamics of neurosis (prevention of energy flow) and psychosis (free energy flow but splitting): one of the two functions is diminished while the other one is hypertrophied at its expense and becomes independent. In Buddhism excitation one-sidedly is transformed into perception. By the hypertrophy of the perceptual function, resulting from it, the thus extremely sharply registered environment and the own ego increasingly lose substance. For lack of excitation the world empties, the material objects become a chimera while "space, lacking in content, luminates" and becomes one with the own pervasive "mind," the "eye of insight."

This extremely pathological condition is induced by the meditative practices of Buddhism, in which all physical impulses are transformed into "attentiveness." According to the Lama Matthieu Ricard the "energy of desire," libido, must neither be suppressed "nor shall one let it run free as it would in accordance with its normal condition. Rather the goal is to be perfectly released from it. In order to reach this, one uses," says Ricard, "a number of gradated means: beginning with the weakening of the longing by remedies and recognizing their emptiness per se up to its conversion into knowledge" (18:330f).

By the transformation of excitation into perception the most banal observations and experiences attain "cosmic" meaning. Even starring at a whitewashed wall for hours, days, years help to attain world-shattering insights. Simultaneously matters of emotional importance become insignificant. It does not concern one any longer. Even one's own fate "does not concern one any longer" and is looked at from the outside. Nothing is of importance, any more. Any form of spontaneous consideration, love, and genital (contrary to mechanical "sexual") contact becomes impossible. For example it does not matter in this "attentive" condition whether a cake is divided or the head of a child is cut off - it occurs on the same level (contactlessness).

The chosen example is neither an exaggeration nor another cheap meanness but inseparably belongs to the character of Buddhism. The practising is to become perfectly emotionless towards the living. Nothing human is to oppose the emancipation of perception. In Lamaism this goes as far as meditative imagination of sacrificing scenes like the following: "One imagines that one hangs his body with the head downward, one sees that he spits blood, one sees him trembling, with dissolved hair. One sees a fire-shaped needle penetrating his anus. Then one sees the germ syllable of fire (ram) in his heart - in this moment he dies" (8:194; 21:77). Of course this being free of emotion is connected with murderous sentimentality: "The magic of killing is carried out by the reasonable after he developed sympathy most eagerly. Without sympathy there is no success, therefore one must develop sympathy" (8:194).



c. Alienation

At long last it is genitality which Buddhism wants to destroy under all circumstances; it is the spell of "delusion" (moha) which is to be dissolved. Moha means something like "being confused," in the sense of "blind love" but also of bonding - being attached to something: i.e., love! This delusion is to be overcome. Moha is inseparably connected with lobha (being drawn to the object of satisfaction) and dvesha (the aversion against what stands in the way of satisfaction). The fight against these three basic evils (delusion, greed, and hate) is therefore really nothing else but the systematic destruction of all genital feelings of love. It is replaced by "sympathy" and inconsiderate, perverted sexuality which is converted "alchemically" into "knowledge."

His holiness, the Dalai Lama, explains the use of sexuality in Vajrayana with the fact that subtler conditions of the spirit break into everyday life when, for instance, with yawning, with falling asleep, or during the sexual act, the coarser states of consciousness are interrupted involuntarily. Perverse sexuality produces the strongest change of consciousness. That uses the Buddhist yogi, by applying the subtler mental conditions, opened by the sexual desire, for the insight into the "emptiness" of all phenomena. Thus the desire (the excitation) is extinguished once for all. "This process is," according to the Dalai Lama, "illustrated by the old and famous picture of the woodworm which eats exactly that wood from which it grew" (6:145). Sexuality shall destroy itself! Or as Lama Ole Nydahl expresses it: "The conditioned world is to be overcome by its own means" (14:7).

Quite similar bioenergetic processes, as outlined here (conversion of emotion into sensation and of excitation into perception) occur in cannabis users (10). For instance, Martin Kamphuis, the former follower of Lamaism already quoted, remembers that he turned to hashish if there were problems in his spiritual development - i.e., he was still too integrated and too "whole:" "During intoxication we saw all problems from another perspective. We regarded ourselves from a spectator's position and then laughed heartily at all our strains" (11:65). A mental condition of distance which is "Buddhist" in every regard.

The reference to cannabis makes also understandable what the devastating biosocial conditions, from which the Buddhism could arise, must have looked like. Kamphuis reports on a journey through North India which transferred him into the middle of Indian everyday life. "All of this seemed to me bearable," writes Kamphuis, "only by smoking hashish, whereby my personal borders went up in smoke. My annoyance about the immeasurable impersonality of the people disappeared for short time because my self seemed to become one with the noises and pictures around me. Obviously I was not be alone with this attitude, at all. For many Indians, too, this trance-like state of consciousness belonged to their daily life" (11:31).

Compare this with a speculation of the critical expert on Buddhism, Volker Zotz, about India at Buddha's time: "From the outset suffering of being a subject, of being a separate individual or the loneliness of the ego is a big topic of Buddhism. To the theory of anatman led the shock about having stepped out of his feeling secure in nature and kinship groups and finding himself as an ego in opposition to a world in which he had to function increasingly isolated. The explanation of the subject as frail and void and the meditative experience of this frailness and voidness should release from suffering" (24:222f).(1)

The doctrine of anatman describes not only the bioemotional disorder ("removal of boundaries") of the Buddhist, in which self-perception and consciousness disintegrate, but also the formation of a kind of "attentive" "supervision ego": the ego gives way to the super-ego. For example the Buddhist tantric, who commits suicide, takes the blame of killing a divinity to which he had sacrificed his ego and put his body at disposal (6:141). And not only that the individuals are denied any autonomous self-nature respectively it is cast out (the "delusion" is overcome), Buddhism (Mahayana Buddhism, at last, to which Lamaism and Zen belong) even takes a step further and denies, similar to mechanistic natural science, the self-nature of everything. Everything is free of God, core, soul, emotion, and substance. What remains is the "absolute," the emptied space (shunyata).

Completely in agreement with the bioenergetic transformation of excitation into perception this alienated, "excitation-free," aspect is complemented by one, in which the world is literally placed on the head. In the "all-consciousness-doctrine" everything, including our ego, is part of a universal empty "store- resp. base-consciousness" (alaya-consciousness), i.e., empty thinking "per se." Whether Buddhism in Tibet, China, or Japan: all agree that all facts, which have no substance anyway, appear in dependence of the spirit and have no independence, actually. "Their size and characteristics change with the change of the mind."




2. Indifferent Spectators

a. Indifferent

While the other Indian yogi tried to free their soul by physical asceticism or by the intellectual insight that the soul has nothing to do with the body, Buddha's point was, quite to the contrary, to keep out of such "fights" and to become an indifferent spectator free from prejudice. He refused to have intimacy with life (even by involvement into life by a passionate fight against life), moved outside of reality into a passive, emotionless "objective position" and from there put an end to the carrying out of life, a cool observer, "floating above things."

This detachment is expressed nicely by a parable of Mahayana which says, we are like small children who see the mirror image of the moon on water, stretch out their hands, and want to pull the moon towards them. Since their longing for the moon is frustrated, anger and worry develops in them. Then a sage passes by and instructs the children: "The moon is to be seen with the eyes but one cannot catch it with the hand. What shall be refuted is this grasping but not the seeing." Do not touch! Rather limit yourself of being just an "eye." The entire personality pulls together to something one could call "supervision-ego."

Buddhism is actually both: voyeurism (pornography) and, its alleged opposite, moralism (super[vision]-ego). That becomes evident with the Tibetan silk paintings (thangka). Lamaism critics Victor and Victoria Trimondi explain: "It is part of Tantric doctrine that the 'motionless' controls the 'moved.' For this reason in no thangka a Buddha or a Bodhisattva must be missing who, as indifferent witness, notices without emotion the yab-yum scenes (sexual intercourse), or let them pass by indifferently, even if they are turbulent and raging. Usually it is a small figure above the erotic scene. It is, despite being inconspicuous, the actual controlling instance in the sex-magic play - the cold, serene, calculating, and mysteriously smiling voyeur of hot passions of love" (21:199).

The "living Buddha" Choegyam Trungpa reports that one can learn much from listening to the tale of woe of other people. "It is as if one watches a movie. One watches and laughs and cries and applauds and boos, but it does not affect one really, because it is another illusionary ego which identifies itself with some nonsense" (23:197). Therefore the Buddhist is like someone whom is said that reality, to which also belongs the own life, the own self, is just the flickering on a TV-screen which he can follow relaxed and without having to take it seriously. He is happy because he sticks to nothing, to nothing dear and non-dear, but watches calmly as indifferent observer.



b. Uninvolved

With this uninvolved spectator there is actually the constant danger to become a kind of "couch potato." Thus, for instance, the Zen disciple Janwillem van de Wetering found in himself and many of his teachers the tendency, "to prefer egocentric, lethargic indifference to a condition of mental liberty" (23:219). Constantly the practising Buddhist has to be shaken up or, as in Zen monasteries, almost "beaten up." Such Buddhist "attentiveness" (smriti) does not mean contact in the sense of devotion but, quite the reverse, in the sense of "recalling": "Pull yourself together!" Perpetual "watchfulness" replaces the activating spark of life, i.e., the "longing to seize the moon," the sticking to something.

What remains is the emotionless sublimated "emotion" of civilised composure: Insight instead of ignorance, objectivity instead of aggression and passion, composure instead of pride, jealousy, and meanness. An attitude, which is based on the insight of the spectator, sitting on his couch, that everything changes incessantly. "Whatever happens," elucidates the Theravada nun Ayya Khema, "will come to an end. Whatever may be - it does not have any meaning (...) In the whole universe there is absolutely nothing which is really important, except of becoming free" (2:59f) - of the universe. That is drummed into the children who want to seize "the moon"!

Suffering disappears automatically when one has the vital experience that it is not worth to live from the core, i.e., to have desires and longings and that the ego ("I want!") is a mere illusion. Or as Lama Ole Nydahl says: "The insight that there is no true 'self,' removes every own suffering immediately." The same words by a beginning Zen priest to Wetering: "There is no suffering because only the ego suffers; if the ego disappears also the suffering disappears." Everything is coreless and empty. The young cynic, who looks forward to his employment as a priest, and the modest prosperity associated with it, continues to say: "Don't you understand, yet? That everything is empty? That you have nothing to carry? That we must enjoy only our non-ego? I will drive an empty car and will eat empty sushi when I have finished my training. Perhaps I get to know some empty women" (23:89).

Practisers like our young Zen monk overcome the suffering by conditioning themselves to indifference: nothing stimulates, nothing irritates any more, there is no excitation any more, "everything is empty." For example during meditation he concentrates on the pain, which arises by the uncomfortable seating posture inevitably, until he loses the feeling that it is his pain. It becomes an objective phenomenon built up from various partial feelings with which to identify would imply only further suffering. A goal of practising meditation is to condition oneself slowly but surely to a condition of permanent "non-identification." A keeping one's distance which Buddhist monks describe as a feeling that everything is further distant and therefore becomes clearer to them.




3. Callous Perpetrators

a. Sympathy and Wisdom

What abyss opens behind the enthusiasm for Buddhism, persisting since approximately one decade, shows an article in an esoteric magazine on the New Yorker Zen master Roshi Glassman, founder of the Zen Peacemaker Order. Together with 150 Christians, Jews, Buddhists, and Muslims he had spent some days and nights in Auschwitz in order to meditate, to pray, and in this way, as Glassman calls it, to "bear witness." For him that means "to establish contact with something and to omit no aspect. To look also at the perpetrators and to regard them as what they are, according to Glassman's understanding of the truth, when all of our deceptions drop: humans who belong to the one integral whole." And then from his newest book Das Herz der Vollendung is quoted, in which Glassman deals with the deceptions we are subjected to: "Since 'perfect' neither means good nor bad," Glassman writes," but simply that what is, how it is, even the murder of a child must be called perfect in this sense. It simply is what it is" (15).

How Glassman's display of "peace-moved" sympathy (karuna) is compatible with his obvious emotional coldness, in which the members of the SS Totenkopf units become one with the children, women, and men who suffocated in the prussic acid clouds? The high Zen master Shaku Soen (1859-1919) explains the relationship of karuna and wisdom (prajna): the first leads us to the world of pecularities, the latter to the realm of the absolute in which all differences are cancelled. While it is the noblest and most important to act ethically, from the perspective of eternity everything is one, everything is on the same level: friend and foe, tragedy and comedy, passion and enlightenment, etc. (22:51). That is, and this dialectics is really crucial in order to be able to understand the world of Zen and Lamaism: the Buddhist gurus ("roshis" and lamas) are secular when they appear constructive and priestly, they overcome the world when they are destructive nihilists, lechers, alcoholics, and fascist murderers!

Karuna and prajna have their foundation in the one realisation that there, thus Zen master Soen, is only one big spirit, "and we are its temporary manifestation. We are eternal if we follow the will of the large spirit. We are condemned if we revolt against it out of our egoism and our ignorance" (22:52). Exactly this spiritual thought was symbolised by the skull symbol which the SS security guards of Auschwitz wore: sacrificing the own ego for "the idea"! (vgl. Hitler, Buddha, Krishna).



b. Karma

On top of this, from a Buddhist point of view, the iron law of cause and effect was expressed in Auschwitz like everywhere else. Both the Jews and the Totenkopf units each paid off their karma: the one his bad karma, the other his good karma. It is questionable, and something which Buddhists in such discussions always suppress, whether from the Buddhist point of view the SS men, who, as fruit of exemplary earlier lives, lived in Auschwitz a wonderful life with any amount of personal slaves, were exempt from combat duty, now incurred bad karma.

But first lets view the victims of the eternal world law (dharma) - who, from the Buddhist point of view, are, in the end, victims of themselves: like in Nazi Germany also in Buddhist countries applies "To each his own!" Or as the Theravada nun Ayya Khema says: "We get exactly what we deserve. That is neither coincidental nor chaotic. There is no reason to believe that in the universe chaos prevails. Sun, moon, and stars, everything acts according to pattern - even this small globe on which we live. Exactly the same applies to our karma" (2:103). Ayya Khema offers here the "cosmic" foundation of the coal-blackest, or rather shitty-brownest, reactionary forces!

Handicapped persons are spit at: because of their wickedness in past lives their bodies carry the mark of Cain. The same applies to women, - because of their bad karma they are women and not men (9:75). In a Zen sermon the "ten fates which the Buddha taught" are preached as follows: "A short lifetime due to slaughtering animals. Ugliness and illness due to ritual impurities. Poverty and despair due to greedy thoughts. Crippling and blindness due to infringing the Buddhist behaviour regulations" (22:310).

The "five chains" which cause a low rebirth are, according to the Pali canon: "The believe in the personality as self, doubts, proneness to ritualism, sensual pleasure, being ill-disposed (...) And what are the five chains leading to higher rebirths? The desire for existing in the world of form, the desire for existing in the world of non-form, arrogance, inner unrest, ignorance" (13:122). Sensual desire and doubt leads one into the realm of untermensch, "spiritual" striving and arrogance involve one into existence, too, but, nevertheless, shift one to the summit of the pyramid.

Not just individuals, but also whole groups, were looked at from this point of view. To the "untouchables" of Tibet belonged the beggars, prostitutes, musicians, fishermen, and smiths. In Japan that persons were pariahs, i.e., "outcasts" (burakumin), who were involved in "impure" occupations: butchers, furriers, garbage collectors, etc. This collective punishment, which includes also all descendants, makes from the Buddhist point of view sense, surely, because, as Ayya Khema says, "in principle, we ourselves select for us the place where we are born. It is absurd to hold our parents responsible for something: we selected them for us. They got us and had to care for us. The spirit chooses a level which looks fitting to him. (...) With highly developed humans it is more difficult because for them there are not so many possibilities to be reborn in the human sphere. With not so highly developed humans the rebirth-consciousness almost immediately can find a place that is fitting to him" (1:52f).

The Danish Lama Ole Nydahl, for whom Buddha was white and blue-eyed (21:669), said things like: "In our western countries with so much talent and good karma...." (14:50), which means nothing but that world areas such as Africa suffer from "bad karma." Therefore in Africa only bad and, as it were, "black" souls reincarnate! "To each his own!" With the same ideology once the conquest of Ceylon was justified and today the racist war against the Tamils. In the national epics of the Singhalese is described how Buddha himself drove out the "animal-like" natives of Ceylon, the yakkhas, and made the island an "aryan" outpost "with good karma."

This brings us back to the karma of the aryan herrenmenschen in Auschwitz: For Buddhists not actions are good or bad, per se, but only their motivation. Each action marred by the ego, i.e., coming from an inner feeling, is bad, while any action free of the ego, i.e., any literally soulless action, is good. I refer again to the skull and bones symbolism on the caps of the SS: it stood for the overcoming of the own ego. Only if one does not know Buddhism one will consider it absurd to associate the Bodhisattva ideal with the SS. It can be fulfilled also by a KZ custodian who works for the future welfare of the world and thus overcomes his ego. Accordingly the professing Buddhist Himmler spoke of inevitable "human weaknesses." Core of this weakness is "ego-centrism". If one gives up the ego, there is no point of attack left for the karma. Or in other words: act heartless and the action will not haunt you. The karma flows through you without consequences like a beam of light getting through a diamond.

This cold-heartedness also shows up where this cerebral concept of karma does not come to fruition and one rather plays it safe. For example, in Buddhist Indochina caught fishes are not killed because that would draw bad karma upon the fisherman, rather he let them suffocate in the air miserably. In Tibet one treated humans in such a way: condemned men were tortured to death's door and left alone. Because of the climate Tibetan Buddhists could not possibly live as vegetarians, so they let Muslims slaughter the animals - and saddled the Muslim butchers with additional bad karma which guarantees them millions of years of agony in hell. Anyway, the poorer social strata are forced to accumulate bad karma by the obligations of their struggle for survival - which determines their future social position.




4. Soul Murderers

a. Zen

If the Buddhist has the feeling that something is wrong with him this does not cause him to tackle with his repressive super(vision)-ego but, completely to the opposite, he questions his own existence! In this way the overcoming of the super-ego (the dissolution of armouring) is systematically prevented by the sadomasochist question about the substance or lack of substance of the ego (atman or anatman). Therefore, for instance, the raving, frightening, exceedingly bloodthirsty divinities, who make the Lamaist pantheon a chamber of horrors, shall frighten and scare the ego and, as stimulation for meditation, slaughter it symbolically.

Prime examples for this extremely reactionary attitude, which makes a mockery out of any self-regulation, are the Japanese Zen pupils. Out of the knowledge of his own nullity the samurai gives readily his life to the affairs of his feudal lord, the Gods, or the nation. Or as Zen master Nantembo (1839-1925) says: "Apart from loyalty and obligation there is no life and no death!" (22:63).

The Zen monastery was always an embodiment of obedience and conformity. It is expected by a new pupil that he fling down to the ground and degrades himself for hours, if not for days, before the entrance gate of the monastery: he is perfectly ignorant, an unknown quantity, a white paper on which his superiors can write what ever they like. He has a very low rank and is exposed to arbitrariness of all of higher rank. Older monks appear to him as higher beings. It is drummed into him that all members of the monastery act as an unit. Everything is made by all commonly: meditation, eating, work, sleep, as if it is one large body. "A behaviour deviating from it is called 'obstinate acting' and condemned as the absolute opposite of Zen life" (22:255-257).

This SS barracks is not a product of martial Japanese customs of which "gentle" Buddhism is a victim: it is rather the other way round, i.e., it is due to the anatman philosophy. Buddha originated from the war caste and the military in his teachings, in particular in his monk organisation, is unmistakable: the virtues of a soldier are Buddhist virtues - and vice versa. Symbol is the shaving of the heads levelling all individuality - as in all armies of the world. These qualities of a robot without an own will are the reason why Zen Buddhism harmonises so perfectly with Japanese fascism and today Japanese companies delegate their employees into Zen courses ("business Zen").

In Zen systematic exorcism of independent, "self-full" thoughts takes place, for example, by way of koans (rationally not solvable puzzle words) by which the Zen master tries to break through the critical thinking of the disciple and to break his ego. After the meditation these puzzle words must be discussed with the master. As soon as the monk in this argument "says 'yes' to something, the teacher denies its existence, if the monk says 'no,' the teacher confirms the existence. The monk cannot win - and he is not to win. A good monk is a perfect loser. The whole Buddhist discipline is designed to show the questioner that as long as he holds unto something, be it positive or negative, he will suffer. Only the extinction of the ego culminates in a condition of enlightenment" (23:133).



b. Yoga

Being enlightened means to be an empty vessel. Where ego was, super-ego has to be! That becomes particularly clear in Lamaism which is shaped by "guru yoga" (the identification with the "spiritual father," the Lama, to the point of giving up the self) and the obsession with all sorts of idols. The own soul is sacrificed to various Buddhas, Herukas, Bodhisattvas, divinities, demons (dharmapals), and the representatives of the individual guru-line. Victor and Victoria Trimondi write that the impression suggests itself that one is dealing with an "exclusive club" of celestial entities who keep on occupying human bodies. Thus it is not about the enlightenment of individuals, as the naive westerner believes, but solely about the continued existence of a priest caste which does not need to die because its consciousness can incarnate again and again in the bodies of their disciples. This caste and its divinities demand absolute obedience (21:777f).

One just take a look at how the Bodhisattva Avalokitheshvara (i.e., the Dalai Lama) raged in Tibet: it was hell on earth with serfdom and inhumane punishments such as chopping off of hands, putting out of eyes, cutting off of ears and nose, being skinned alive, etc. The masses, burdened with karma, had to live in an inconceivable dirt and misery and serve the incarnate spiritual hierarchies - whose only activity consisted of sitting around doing nothing but exuding sympathy. Today this brotherhood of emotional plague characters abuses the fate of the Tibetan people for propagandistic purposes in order to settle in the west. (The Tibetans are the "Palestinians" of the Buddhists.)

Naturally this caste based on exploitation is itself a victim of the Buddhist system of delusion. Tulkus, i.e., children (meanwhile also western children) in whom high-ranking Lamas after their death reincarnated are torn from their families and their personality is broken in their early childhood in order they become willing containers for "higher beings," "emanation body of a Bodhisattva." As the VII. Dalai Lama said: "Where ever you go, what ever you do, consider yourself in form of a tantric deity with a phantom body which is manifest but nevertheless empty."



c. Drill

Also that normal children grow up as monks is a scandal which repulsiveness is hardly to surpass. Janwillem van de Wetering gives such a sad character a chance to speak who as a small boy came into the Potala palace of the Dalai Lama where he was forced to submit to the hard training of meditation and work: "Police monks strike me. Everyone who is larger strikes me. I bow to everyone who is larger than me. Then I finally become a monk, trappa, myself, yes? Now the small lads bow before me, carry my belongings for me, I hit them a little. I have room, bed, chair, radio with battery, room service, plentiful of tea and butter and delicious meals. Eat momos (dumplings) twice a week. On white rice. Then large Chinese lads come with rat-tat-tat-rifles. Begin to strike again me" (23:157f).

Buddha's own son Rahula joined the sangha already as a seven-year-old. Not that for Buddhists such a small child is healthy so that his autonomy (wholeness) must be protected against the negative ("cutting up") influences of society. No, completely to the contrary: he is born ill and requires the dharma (Buddha's teachings) as cure. He is greedy and evil, through and through, and must be chastened by corporal punishment. The Theravada nun Ayya Khema, already mentioned several times, writes: "One can already recognize greed and hate clearly within the new-born child. It screams in order to get what it wants to have, and screams in order to get rid of what it does not want to have. Most humans cry ever further, but not that loud. They want to have what they believe to need, and want to get rid of what annoys them" (1:17). That is nothing but a variation on "I shall cure you of this!" An exile-Tibetan abbot stressed that especially with children, who would "bring along negative karma from the earlier life," severity is indispensable: "There one must be perhaps hard, scold, and sometimes one must even beat them. There is no other way than showing anger" (9:80).

In the Tibetan monastery schools draconian punishments, particularly with stick and whip, were a component of education. In this regard they corresponded to Koran schools, including the "tenets": many years of recitation and memorisation of scriptures the pupil did not understand and which was written partly even in a foreign language! Not quite unlike a mullah also the Dalai Lama considers good hidings and other physical punishments appropriate. Presupposed the pupil is beaten up "out of love" (9:80).

His holiness elaborates on child education in general: "Affectionate parents, who feel deep sympathy towards their children, will perhaps fall back upon hard words or physical punishment to cure abnormal behaviour of their children and may therefore appear perhaps superficial and give the impression that they are causing damage to the child when they hit it but in reality they help him" (9:185). Probably thus the words of Zen master Nantembo, already mentioned, are to be understood that there is no Bodhisattva exercise, "which equals compassionate killing" (22:64).

Besides the mindless recitation and memorisation of the sutras (already just hearing the syllables produces magic effects) and that constant repeating of invocations and phrases (100,000 times is usual!) there is the rite. The Buddhist path is lined with an endless chain of signs of rules and prohibitions. Not to comply with them (i.e., the super-ego) is synonymous with clinging to the ego. Extreme concentration and "attentiveness" is indicated. Each action, each posture has tremendous consequences. Martin Kamphuis was urgently admonished by his Lama: "If we, for example, bow down and stay on the floor for too long it would have the consequence that we would remain also in the dust of suffering. If we bend our fingers during praying, in the next life we could become a bird or an animal with bent claws. So the various exercises and ceremonies had to be implemented accurately according to regulation, otherwise they would create negative karma instead of positive, inescapably" (11:201). If that is the case then the hiding of negligent (and thus in any regard "un-Buddhist") children is probably meant "affectionately"....




5. The Fruits of Alienation

a. Destroyed Mother, Destroyed Child

Buddha's mother Maya died seven days after his birth. The "mother" of a "self-born" being is sanctified by this birth. "Her early death guaranteed that the 'container,' which had made the entrance into the world possible for the Buddha, would no more be contaminated by sexual intercourse. This mythological concept is maintained in Tibet and Tibetan laymen frequently consider it a proof of special holiness of a certain Lama when his mother died immediately after his birth" (4:141).

Whether Maya's death is historical or simply represents the end for maya, which the mythological figure "Buddha" represents, does not matter in the final analysis because "Maya" is no common name, anyway, but represents the "magic illusion," the natural delusion into which we all are enmeshed, which is represented by the female, of course. Buddha tears up the web of this delusion and brings death to mother nature.

Such a Bodhisattva, the "self-born" Tulku Choegyam Trungpa, already quoted, expressed his condition of perfect alienation, exerted by it, in a poem with the title "Nameless Child": "Suddenly an enlightened child without a name manifests. (...) Since he has no father, he has no family line. He never has tasted milk, because he has no mother. He has no playmates, because he has no brother and has no sister. Since he has no home, in which he can life, he has no cradle. Because he has no nanny, he has never cried. (...) Since there is no point of reference he never found an ego" (4:147). Trungpa, a close friend of the Dalai Lama, ended as an alcoholic and insane "holy fool." A victim of the contactless and life negative Buddhist educational methods. Product of an education, which literally takes away the air for breathing from the children. They are shifted into a vacuum without any human contact.

The "deceptions of the sensual world" are replaced by a fantasy getting out of control. Even in the alleged "sober" Pali canon of Theravada Buddhism Buddha's life spreads out within complicated hierarchies of gods and demons: catummahaharajika gods, gods in Indra's paradies, yama gods, tusita gods, nimmanarati gods, paranimmitavasavatti gods, etc., beside these devas various additional beings as for instance gandharva, that are the singers and musicians of the gods, the yaksha, which disturb the meditation of the monks and nuns by their noise, the devil Mara, the asura demons, and the preta ("spirits of hunger"), in addition there are various creatures of hell. Beside all possible heavens and hells there is a castle of god in the cool north and a castle of demons in the stifling south - and similar "theosophic" fantasies. Even the magic words (mantras), so characteristic of Lamaism (mantrayana), one finds in the Pali canon, the paritta.

Buddha's path of enlightenment was basically nothing but a magic fight against demons (the personified "bad impulses"!) as it is performed in Tibetan mystery plays beautifully in such a plastic and colourful way. If one is selfless one is protected by the devas. If one is selfish one is harassed by demons. Accordingly in Tibetan monasteries child monks are put in chambers full of ghastly implements and demon faces in order to literally frighten their refractory, still stubborn ego out of the body. (This is quite comparable to the fate of children in satanic cults. The result is identical, anyway: "multiple" personalities without an ego.)



b. Destroyed Bodies, Destroyed World

"Awakened" Buddhists do not live in the material world, like we, who are "delusioned," i.e., not "de-bordered," but in spheres where, in an occult way, they handle "supernatural energy fields." Buddhism is a doctrine which knows no difference between subject and object, different ways of being are nothing but different ways of perception, thus the spirit ("supervision-ego") forms the body and its fate according to the laws of the karma and thus finally creates the whole universe: "Earlier deeds, words, and thoughts became our present world and we constantly sow the seeds for our future" (14:75).

Everything, which appears to us "substantial", dissolves in Buddhist meditation while, in reverse, purely subjective (respectively not "subject"-ive, but drummed into by the culture) conceptions gain the character of objective reality. In this view the spirit is as real as the space of the material world - it is space while, in reverse, the real world is nothing but a dream. The infinite ranges of the macrocosm become identical to the own mind. Manipulations of one's own "energy body" effects the entire universe.

The own body centre is the mountain meru, the elevation in the centre of the world. The energy system of the body is shaped by five chakras, which correspond to the five elements, the five senses and the five "meditation Buddhas": They start three or four inches beneath the navel, at the "earthen" chacra (yellow), the Japanese call hara. Then comes the "watery" navel centre (blue) and the "fiery" heart center (red), the center of the whole person and seat of the life force. The "airy" larynx center follows (green) and finally the delusion ends in the "etheric" brain centre (white), where the male sperm (the "enlightenment spirit") rests in a bowl. In addition there are 72,000 energy channels (nadi) which run through the body and in which flow various "alchemist essences." This constitutes a three-dimensional mandala, i.e., a temple, respectively a stupa, which is a small copy of the universe, or rather, is the universe.

Of course, all of this does not at all correspond to the outer or inner reality but rather to the Buddhist system of delusion laboriously built up. But a conception of the world, in touch with reality, which does justice to true physical, physiological, and bio-energetic conditions, would be paradoxical, anyway, because to Buddhism not anchoring in nature but the complete alienation from her, i.e., getting free of her, is all important. Accordingly the Buddhist system of delusion claims to be the "true reality": since the cosmos is a manifestation of the mind, mankind will only then notice the meru mountain in the centre of its universe, when each individual human takes over the Buddhist paradigm. Today only a few illuminated ones have this ability (21:242).

Buddhism knows different stages of existence repectively of consciousness, which for Buddhists is one and the same. It is to climb up this ladder by way of attentiveness (smriti) one recognizes on each stage that one, beginning with the body, is not what one erroneously assumes to be, "non-ego" (anatman). Seen from the respective higher level, the lower level is without substance until, finally, on the highest level the entire existence/consciousness is recognized as without substance and one thus enters nirvana.

The fight against the demons, i.e., the impulses, finally against genitality, leads from the demonic south into the heavenly north, from the genital to the head - and from there into nothing. Owing to imagination, magic evocation, and eventual sadist sacrificing of demons, gods, and Buddhas, which embody the effective powers of the universe, this dissolution is equivalent to the extinction of the entire universe. Accordingly also all colourful "shaman" rituals, the kalachakra ritual performed by the Dalai Lama, for instance, are nothing but ceremonies of world destruction. This becomes quite evident in the ritual destruction of the sand mandala. This embodiment of one's own body and the entire universe is destroyed with the "thunderbolt" (vajra). The super(vision)-ego proceeds to the final solution against the drives.




6. Hostile Attitude towards Life

a. The Way into the Nirvana

We all know the scorn and compassion (sublimated contempt) which humans, who know that they are "mind," harbour for those who are mere human animals. A Buddhist is someone in whom this "cerebral" snootiness is increased step by step. As Reich pointed out in Ether, God, and Devil, this "Being anything but an animal!" goes hand in hand with an extremely non-functional, mechano-mystical and at the same time authoritarian world view (17:123-125). Accordingly Buddha compared humans with a truck, which consists of pole, wheels, spokes, axle, brake, bottom, and sides. "Above all there are, however," Ayya Khema sets out the thoughts of her master, "spirit and body, whereby the body is the employee and the spirit the boss (...) In the walking-meditation, for example, it is particularly well possible to recognize this division in oneself: that the spirit gives the orders and the body implements them (...) Even during walking we can notice and observe that the body obeys the spirit" (1:53f). Into this picture fits the fascination for the marionette-like, the mechanical, and robotics which one cherish in all Buddhist cultures (e.g., in Thailand and Japan). The Dalai Lama speculates that one day the mind could incarnate perhaps in a computer accordingly efficient (21:766).

It is the attentiveness which helps us to realise that the body is not a whole but an unappetising conglomeration of individual components and drives and, particularly, consists of body and mind. Thus, "attentiveness" does not mean to seize the whole attentively but the opposite: to "watch out," i.e., not to give in to the feelings which only feign to us a unity and wholeness.

Ayya Khema reports of the following story from the times of Buddha: a husband looks for his beautiful wife who had gone out of the house with a red Sari and expensive gold jewellery. At the roadside he asks a monk for her, who answers him: "I only saw a set of teeth passing by fast." This monk had adhered to the rules of Buddha "to look after his senses and to divide everything into its individual parts. It was clear to him that one does not have to look always to the whole because it may instigate the coming up of longings" (1:67).

Maybe Buddhism is the most sex-inimical religion resp. "doctrine" which ever existed. From the very start it is a miasma from the desert which dries up all life. The life thirst, i.e., in particular the sex impulse, trishna (in Indian this term is of female sex), is to be subjected to male control(3) in order that no "longings come up." The living is already demonized at its very roots. Or as the already quoted Lama Matthieu Ricard, a close coworker of the Dalai Lama, says: "All mental events, emotions, and drives are like branches of a tree. If one cuts them off they grow again. But if one cuts them at their roots, by dissolving the dependence on the ego, all branches, leafs, and fruits fall down in one go" (18).

This stupid and dull hostility towards life leads to the most abstruse consequences as, for instance, with Ayya Khema: "Someone, who is illuminated, would bring no children into the world. He would not have no longing for the sexual act and so the birth of children would be cancelled. But since very few humans are illuminated there are very many humans" (1:103). It is typical of Buddhist dialectics, to which western intellectuals are drawn to as once to dialectic materialism, that, at the same time, Buddhism threatens each woman, who prevents the birth of her child by contraceptives or abortion, that in return for her act she would later not be reborn as a human but as an animal whereby nirvana becomes unattainable to her for all eternity. In accordance with the law of karma she only gets the result of her deed of refusing a soul to return to earth as a human.

The bogeymen of Buddhism are the "filthy swine" (delusion), the "randy goat" (in Asia the "randy cock" as symbol of greed), and the "snake in the grass" (hatred). The attitude of Buddhism towards the orgastic plasma convulsion which reduces man to a flowing ameoba, a writhing and wriggling worm, a twitching jellyfish, becomes evident from the fact that according to Buddhist faith the voluptuary person will be reborn as a vermin, e.g., as a snake.

The orgiastic, cyclic fertility God Dionysos is opponent and "tempter" of Buddha. In India he is known as Kama ("sensuous desire"), resp. Mara ("Lord of Lust"). At the moment of highest distress Buddha shouts at Mara's seductive daughters: "Your body is a swamp of garbage, an infectious pile of impurity. How one can enjoy such latrines wandering around?" (21:35).

Such extreme hostility towards sexuality goes hand in hand with brutal hatred for woman. According to the Pali canon of Theravada Buddha, the enlightened, said: "It would be better, numskull, if your sex would enter the mouth of a poisonous and dreadful snake instead of penetrating a woman. It would be better, numskull, if your sex would enter an oven instead of penetrating a woman" (21:36). A Tibetan meditation text says that the vagina "is extremely impure and foul-smelling. Because it is completely filled with pus, blood, creatures, and other things. This very oppressing dark cavity is a focus of greatest horrors" (9:75).

In general one should beware of women since one wise woman would match with a thousand stupid or evil ones. Females are savage and insidious like robbers. Rarely they would say the truth. For females truth and lies would be the same, anyway. In addition they are irascible, jealous, and envious. This means nothing else but that for Buddha females are the evil per se. For women, who are too softly and too much merged into nature, Buddha does have no use. For women, who are too weak and too much involved in nature, he has no place. Only males could enter nirvana while even Islam has a place for women in heaven. For the late "liberal" Mahayana Buddhism one of the 48 vows of the Amitabha-Buddha is typical: he will no sooner enter nirvana not until all human beings have been reborn as males in his "Pure Land," the women-free Buddhist paradise.

Western ideologues of Buddhism point out gladly that Buddhism is sex-neutral, after all, and that the Buddhas and Bodhisattvas are completely sexless beings, resp. had clearly feminine features. There were, indeed, many holy man, especially in Chinese Buddhism, who have castrated themselves to reach nirvana. Today there are still in Hinduist India from 50 000 up to 100 000 eunuchs organized under gurus. They are castrated by their guru in a more or less voluntary religious ceremony, i.e., in adults penis and testicles are ligatured and then cut. Characteristically this act of castration and the state after the castration is called by them nirvana (sic!) (a term they translate as "end of life").



b. Necrophilia

Pleasure (rati), longing (arati), and desire (trishna) are to "cut off," once and for all, sorrowful, since sexually unsatisfactory, life shall stop, once and for all. This "longing to be, the urge to survival, each organism has in itself - whether human, or fly, or tree -, we also give," writes the unsurpassable enemy of life, Ayya Khema, "the more harmless term 'life energy.' These all, however, are only different words for one and the same. Again and again it is about the greed to be present here and secure" (1:41). Thereby this Theravada-nun does say no more and no less than that, for Buddhism, the cosmic orgone energy is the evil as such.

The goal of Buddhism is the calm of death. Or, as Ayya Khema expresses it with commendable clarity: "The teachings of Buddha do not swim with the stream of our instincts" (2:38). This becomes clearly evident in the kind of language: while Buddhism is always about crossing rivers safely and smoothing seas (it was always a central myth of the patriarchy to erect dikes), Reich spoke about tearing dams, opening valves, and to let it stream freely.

A corresponding image is the wind: The goal of the Buddhist is literally "to calm the winds" (nirvana), in which that moving "air" (Tibetan lung) represents the orgone energy streams in the body. Just from a purely etymological point of view one could equate atman, that illusory ego which is to be overcome, with the German "Atmen" (breathing). Accordingly anatman (the "non-ego") would be something like "non-breathing." During tantric enlightenment, which is one with the "vision of emptiness," "all winds and, concomitantly with it, all manifestations of existence (...) are brought to a standstill - there is calm above the treetops. The yogi stops the 21,600 breaths of one night and one day, i.e., he does not need to breathe no more. His material physical aggregates are dissolved. Complete unconsciousness sets in, all sexual passions disappear, and are replaced by 'motionless desire'" (21:208).

A goal is literally the moitionless, "breathless," atman-less condition of a corpse. Wetering remembers a friend who, after a particularly exerting three-month Zen training, said that he had died: "I am dead. I left my ego behind. I am no longer here. I am free. Nothing can happen any more." Wetering tells us that his friend laid down on the floor of the room "and was a corpse," he jumped up again and fooled around: "Dead people do not collect karma" (23:174).

Buddhism speaks about the fading away of the existential factors (nirvana), their insubstantiality (emptiness), or their sublimation (Buddha nature: everything is insubstantial and therefore is everything identical). One looks through the passing existential factors (dharmas, not to be confused with the Dharma, the doctrine) at the emptiness behind them. The universe is without God, it is dead and void. With the "non-existence of separatedness" (an euphemistic definition of substanceless emptiness) there is no longer tension and superimposition. "Emptiness" is "core-lessness": nothing exists out of itself! All potential differences are neutralized. There are no ups and downs of energy. Everything drops to sea level. Lama Ole Nydahl describes this in a plastic way: "Compared with the radiant power of open and limitless space everything equals suffering, even the most exciting moment or love (!). Even the most beautiful wave is less fulfilling than the sea itself" (14:22).

Nydahl expresses here the (male) longing of the "all-embracing sympathy" (karuna) for the (female) "emptiness" which, as we saw with the example of Auschwitz, is identical with the likewise female "wisdom" (prajna). In vajrayana sympathy is equated with desire, which is characterized by a tendency to overcome the separation between the me and the you (8:199f). The Buddhas, copulating in the lotus position on Tibetan thangkas, represent nothing but that! We already spoke of the fact that "sympathy" is, as it were, the "tantric" sex of the theravadin and Mahayana Buddhists.




7. Sex Magic

a. Buddha Sex

The longing after the nirvana is purely and simply orgasm longing. When, in order to become a travelling monk, the future Buddha leaves his palace one of his servants presses him to enjoy his youth because at old age he would have still enough time for renunciation, whereupon Buddha answers that during his countless existences he tasted the joys of the senses and found no saturation, nevertheless. Therefore all life is full of sorrow: it does not satisfy!

The fact that Buddhism is solely concerned about "saturation," a final orgastic fulfilment shows the following passage in a book about "Zen Meditation Today" in unsurpassed clarity. It complains that the orgasm, and the male ejaculation inevitably connected with it, would disturb, break off, and destroy the union of the sexes. That led to the tenet: "Omne animal post coitum triste." This feeling of sadness can be avoided only by renouncement of the orgasm which sets an end to the union of the sexes: "It was so wonderful and now everything is over" - with this feeling probably most of the time the intimate intercourse of the lovers would end. And the Zen book asks the question: "Has this to be that way? Has man to obey this natural necessity or can he rise above it by the power of his freedom? Is man slave or master of his sexuality? How much depends on the answer to this question for the future of mankind!" (12:83).

Regarding this "question of mankind" lets consider two books about Buddhist sexuality. First Philip Toshio Sudo's book on "Zen Sex" (20), according to which "all living is penetrated by a pulsating energy, a sexual life-force. We all are born from it, we all embody it." And the stronger we align our senses to it, "the more intensively we feel it and are able to express it in our living and loving" (20:16). Almost "orgonomic" sentences but, as soon as the genital embrace is included, it becomes clear to what it all boils down in the end: one shall introduce the "spirit of Buddha" into the loveplay. This would be the "true transcendental climax" of the sexual act (20:165).

Sudo is a follower of Ikkyu Sojun (1394-1481). This highly esteemed Zen master "heaped scorn on the monastery rules and the extreme self denial. Again and again he praised in poems the enjoyment of wine and carnal love, to have a lover and (!) to visit brothels" (20:13). Master Sojun was therefore hardly more than a common (and also bisexual) lecher like one finds them in all monasteries (in Tibetan in particular). A pervert, who indulged "with watchfulness" in extended pre-genital delights - and draped his escapades as a fruit of prajna levelling out all emotions and feelings.

This "wise" attitude runs through Sudo's entire book. It does not matter what one does as long as one does it watchfully and uses it as "source of meditative absorption": "No matter how you come to Zen - by archery, servicing a motorcycle, ikebana, martial arts, playing guitar, or with the loveplay -, the progress, which you make toward illumination, is the same" (20:14f). Pottering with the motorcycle, boxing, or "loveplay" - for Zen that is all one and the same level.

Also, at a closer look, it is not about surrender to the all-penetrating "sexual life-force," but - asceticism: "If we permit the desire to control us," writes Sudo, "our behaviour in the long run will be shaped by ignorance, egoism, and complacency; we will never be content with what we have or what we are. But we can keep the desire under control if we understand it and know its nature" (20:26). And Sudo continues to say to us: "You cannot become more alive than you are already - however, you can develop a consciousness for what life actually is. As soon as we understood that we are made exactly of what we search for we begin with the control of our desires" (20:28). Or in other words: as soon as we know the "life-force" we can control it. "We all can profit from slowing down our inner life irrespective at what occasion" (20:57).

What really is to the Buddhist empty talk about the "life-force" or "life energy" becomes clearer if we turn to a sex book inspired by Lamaism. Christian Salvesen's book about the "Sixth Tibetan" brings up for discussion what is only alluded to by Sudo: the "alchemist transformation" of the sexual life force (19:12). How to understand this concretely becomes clear when Salvesen writes that during the sexual intercourse one shall internally switch "from the driving force of the body to the feeling of being together. For males this means: delay of ejaculation" (19:60). Instead of excitation is unloaded motor (orgastic potency), the excitation is dammed up (orgastic impotence). "The bow is drawn further" (19:60).

The yoga exercise of the "Sixth Tibetan" helps men to better control their ejaculation by tensing the muscles of the anus and the bottom of the pelvis briefly before the ejaculation and, according to Salvesen, "to redirect the seminal fluid inward, i.e., to 'injaculate'"! (19:105). In order to master this feat, Salvesen recommends to experiment with dragging out the ejaculation during masturbation (19:166). Probably only a few readers of The Sixth "Tibetan" suspect that this kind of masochist masturbation(4) is part of the training program of the Tibetan yogi, e.g., the Dalai Lama, by which they prepare not to ejaculate into their "wisdom companions" under no circumstances - for this would be their spiritual death. The sexual organ is "used," (thus writes and practices it) the Dalai Lama, "but the stream of the energy is controlled completely. The energy should never be discharged" (9:151f).

With higher stages of initiation Lamas are allowed to "ejaculate" (i.e., to let run off "attentively" the seminal fluid under conscious control) they shall, however, be able to reabsorb their sperm, mixed up by now with female secretions, through the ureter. The Dalai Lama himself lectures: "A special exercise by which one can measure the ability to control (the flow of semen) consists of introducing a straw into the genital. First the yogi draws water, later on milk, through the straw. In this way one trains the ability to reverse the stream during sexual intercourse" (21:349f). This, reabsorbing the sperm mixed with the female secretion, is literally the "alchemist transformation of sexual energy" about which Salvesen talks drivel.

Sudo and Salvesen speak much about love, devotion, and eros but their "Buddha Sex" resembles rather the sex business (remember that Zen lecher) - or the ritual abuse in Satanist cults, - who copied their rituals from the Lamaist tantrics. For their top secret practices sex slaves (usually children, girls, and women of the lower classes) are put at the disposal of the high Lamas by their pupils. Since no emotional contact is established and the precious sperm is held back or fetched back celibacy is not broken.



b. The Spirit of Illumination

The reference to devil cults and organized child molesters is not out of place but, unfortunately, all too obvious! While in every word of the Tantras is fear of mature women, at whom the meanest invectives are directed, Tibetan thangkas openly depict the rape of tiny girls by various Buddhas and demons. Geduen Choepel, a Tibetan tantric of the 1930s, recommends to feed the girl before the ritual sexual intercourse with honey and candy but warns that the young girls may suffer serious pain and injuries of their genital organs if penetrated by force. If necessary one is to rub between her thighs until the, from the sexual alchemist point of view, so very precious "female semen" comes out (21:80).

Lamaism, the "phallus vehicle" (vajrayana) of Buddhism was and is literally about the sacrifice of women which correspond to the European burning of witches. Correspondingly the female "wisdom messenger," the dakinis, originally are the murdered "wisdom companions" of tantric masters. In a commentary on a Tantra a "wisdom companion" from low caste (dombi) is addressed directly: "I kill you, o dombi, I take your life" (21:99). Originally refractory representatives of matriarchal wisdom the dakinis became in a magic manner, by way of their torture death, servants of Buddhism and now roam across the skies as chastened witches ("sky walkers").(5)

The American June Campbell, who had been made such a subhuman "wisdom companion" by her gray Lama, reported that right at the beginning of the "relationship" with her mental father Kalu Rinpoche, it was drummed into her that any indiscretion might mean problems for her: she might go mad or even die. Already in an earlier life Kalu Rinpoche had have to deal with a refractory woman who endangered his position. Therefore he cast a spell over her whereupon she got sick and died. Finally it was made clear to Campbell in a plastic way what could happen to her: that Lama took a second "wisdom companion," a twenty-year-old Tibetan female, who soon thereafter died completely out of the blue - allegedly of a heart attack (4:167).

Lamas are the embodiment of orgastic impotence and an all suffocating disgust of life and murderous hate of life issuing from it. Not for nothing they compensate and cover it up with their importunate "compassionate" fuss and salacious grin which is so characteristic of them. Any mysticism is accompanied by tremendous sadism (17) but with no other religion the "phallic aggression" shows up more naked, uninhibited, and obscene. The murderous obscenity is symbolized by the phallic power symbol of vajrayana, the "phallus sceptre" (originally the "thunderbolt" of Indra) which is to break through the world of phenomena (maya) by force bluntly so that it tears up like a hymen.

One cannot summarize the murderous mentality of Lamaism better than the psychologist Colin Goldner did: "The sado-masochist necrophilia of the Tibetan monk culture (...) is based on a pathological aggression against all living. This aggression is inevitable product of the fundamental life-negative attitude of Buddhism which exclusively revolves around illness, infirmity, geriatric suffering, dying, and death: the world as valley of misery which one has to overcome. (...) Looked at psycho-dynamically the cause for such affinity of the monks and Lamas for every conceivable form of sado-masochist violence might be searched for in the emotionally cold education, which is occupied by devils, demons, and ghosts in the most horrendous way, and to which they are exposed to for life; not to speak of the systematic destruction of everything 'female' (...)" (9:168f).

"In spite of" all the murder and homicide: tantra sex is naturally a highly spiritual affair which is about a literal "brain orgasm." First the female fire, candali, which is imagined as a furious, racing girl from the lowest caste, burns out with her fire the five chacras from below upwards. In this way desire (trishna), which is considered as female by nature, destroys itself by its blind rage. The witch dies on the funeral pyre of the body. Finally the blazing fire of the longing reaches the brain chacra where it thaws the male sperm (bodhicitta) which rests there in a bowl. As it were, the ice cap of the world mountain meru is melted away.

In the next step the "meltwater" drips down into the lower regions which were burned out by the fire of desire. Now the way for the bodhicitta (the "spirit of illumination") is free because the body is "ego-less" and hollowed out. With this salutary descent the charred remnants are deleted chacra by chacra. Finally the bodhicitta, i.e., the sperm, arrives at the point of the erected penis where it "freezes" again. From the point of the penis (combined perhaps with the "female red sperm" of the rape victim that embodies wisdom and emptiness) the bodhicitta again climbs the chacras and creates on the way upward a new empty "diamond body" penetrated by wisdom, which is transparent and therefore perfectly permeable for karmic influences but, at the same time, also infinitely hard, indestructibly, and therefore omnipotent. Before we were unprotected at the mercy of our body and the inclemency of the world but now we have a body, a perfect tool - with which we can fuck the world. Finally the sperm reaches the cranium and pours, in the said extra-genital orgasm, into the infinite emptiness: nirvana.

This "Buddha Sex" contains the entire Buddhism: the fiery excitation (candali) is replaced completely by the cool indifferent perception (bodhicitta) which finally becomes one with boundless space (the emptiness). Thus the mountain meru proves to be the actual penis. The "illuminating spirit" actually pushes a hole through the head (through the scalp, at least). Remember the elevation of the cranial bone of the Buddha figures, which in Siamese culture is displayed as a flame on the head. Statues of Buddha (plastic representations of the "spirit of illumination") are nothing but erected penises!





  1. Ayya Khema: Das Geheimnis von Leben und Tod, Bern 1997
  2. Ayya Khema: Die Ewigkeit ist jetzt, Bern 1998
  3. Baker, E.F.: Der Mensch in der Falle, München 1980
  4. Campbell, J.: Göttinnen, Dakinis und ganz normale Frauen, Berlin 1997
  5. Crist, P.A.: "Impulsivity and Its Bioenergetic Relationship to ADHD", Journal of Orgonomy, 29(2), Fall/Winter 1995
  6. Dalai Lama: Einführung in den Buddhismus, Grafing 1991
  7. Eberhard, W.: Lexikon chinesischer Symbole, München 1990
  8. Gäng, P.: Was ist Buddhismus?, Frankfurt 1996
  9. Goldner, C.: Dalai Lama, Aschaffenburg 1999
  10. Harman, R.A.: "Effects of Adolescent Marijuana Use: A Case History", Journal of Orgonomy, 33(1&2), Spring-Winter 1999
  11. Kamphuis, M.: Ich war Buddhist, Basel 2000
  12. Kurtz, W.: Das Kleinod in der Lotusblüte, Stuttgart 1971
  13. Mensching, G.: Buddha und Christus, Freiburg 2001
  14. Nydahl, O.: Wie die Dinge sind, Sulzberg 1994
  15. Pauls, G.M.: "Bernard Glassman legt Zeugnis ab", Körper Geist Seele, (Hamburg) 10/2003
  16. Reich, W.: Character-Analysis, New York 1949
  17. Reich, W.: Ether, God and Devil/Cosmic Superimposition, New York 1973
  18. Revel, J.-F., M. Ricard: Der Mönch und der Philosoph, Köln 1999
  19. Salvesen, C.: Der Sechste "Tibeter", München 2001
  20. Sudo, P.T.: Zen-Sex, München 2002
  21. Trimondi, V., V. Trimondi: Der Schatten des Dalai Lama, Düsseldorf 1999
  22. Victoria, B.: Zen, Nationalismus und Krieg, Berlin 1999
  23. Wetering, J. van de: Reine Leere, Reinbek 2001
  24. Zotz, V.: Auf den glückseligen Inseln, Berlin 2000

see also Victor und Victoria Trimondi's




(1) Illuminating is also the proximity of Buddhism to the sado-masochist annihilation of all ego-boundaries with the homosexual French philosopher Michel Foucault: the suffering of the modern world, in which "the ego disappears," is turned into something positive. Both the Buddhism and the sado-masochist philosopher in the tradition of de Sades celebrate the cold, reserved view. It is quite significant when in the Spiegel (14/93) Foucault is described as follows: "Shaved head (...) and surrounded by an ironic aura (...): half Buddha, half Mephisto." Foucault has sought for the AIDS-death as a human "borderline experience." In gay orgies one quits "to be locked up in one's own face, in one's own past, in one's own identity." He died like a Buddhist monk: "Never, friends assured, Foucault radiated as much imperturbability as in the face of approaching death."

(2) On an older version of this essay a reader wrote me that he had left Lamaism when it had become clear to him that from the Lamas a "darkness" proceeded overshadowing everything. From their side a lot of open contempt was brought to him, especially when he showed any kind of genuine human warmth or kindness. Also mind control occured there, which utilized post-hypnotic suggestion. He was witness of some displays of telepathy, in addition, some simple stage-magic deceptions, which meant to awe him into subservience. The longer he stayed with the cult, the more freely abusive senior members became, and the more it became clearer to him that they worked with intimidation and fear.

(3) Typically enough in Chinese sexual offence is called "yin," i.e., it is pronounced exactly the same (although the character is another) like the word for the female natural force (yin), the opposite of the male yang. A Chinese Buddhist of the 19. Century wrote: "Of the three prohibitions in the life of humans sex is first: it creates moral guilt and sin in ten thousand kinds. But of these the sexual offence (yin) is worst! The Gods see it, even if it happens in a darkened house" (7:266).

(4) From Reich's case study of a severe masochist perversion: "He never had had sexual intercourse, but masturbated every night for hours in a way which is typical of pregenital libidinal structures. He would roll around on his stomach with the phantasy that a man or a woman was beating him with a whip; during this he would squeeze his penis. (...) [during masturbation] he would knead the penis, squeeze it between his legs or roll it between his palms. As soon as the ejaculation approached, he would hold back and wait until the excitation had subsided, whereupon he would start anew. In this way he would masturbate for hours, every night, often also during the day, until he was completely exhausted and finally permitted an ejaculation" (17:295).

(5) Originally Buddhist tantrism comes from Bengal, a last retreat area of matriarchal tribes, which were finally subjected, nevertheless, and raped by the "Aryan" conquerors. Subjecting Tibet, likewise, can be described as "Arisierung": the subjugation of remaining matriarchal structures by a male order. The crucifixion of the Tibetan earth goddess Srinmo by way of "phallus daggers" (phurbu) is discussed by the Trimondis in detail (22:352ff).

last update
May 22, 2007



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Peter Nasselstein