Theos-Talk Archives (November 1998 Message tt00522)

SUBJECT:  Tibetan Buddhist Tantric Sexual Practices, Karma Mudras, Tsong
Khapa and Gautama the Buddha:  Some Food for Thought


Jerry S. in two recent posts has written the following:

"I have been trying to explain some differences between HPB and modern
Tibetan teachings. Those who read only HPB will come away with some
distorted views of Buddhism."

"But great Teachers like Tsongkapa and others have had the ability to
assimilate and synthesize the teachings of the Masters of the past by
creating a nosegay of the very best ideas. Fortunately for us, many of
these Tibetan works are now available to us in English. But all occult
doctrine is safe-garded and handed down within schools or sects, called
esoteric  traditions. And many of these schools teach conflicting ideas
(about sex, for example). HPB's Masters were only one such school. But I
do agree with most of their teachings (sex being a prominent
exception)."

In light of what Jerry writes, I thought it might be appropriate to
quote from 3 different sources about "sex" in Tibetan Buddhist tantric
practices.  Theosophists may find the following of more than passing
interest.


John Powers in his INTRODUCTION TO TIBETAN BUDDHISM (1995) writes as
follows on Tantric sexual practices and the use of a karma mudra:

"Tantric Seals

At advanced levels of the stage of completion, yogins also utilize
special sexual practices that involve a 'seal', or partner.  In these
practices, one visualizes oneself and one's partner as specific deities,
and one's sexual union is used as a way of generating very subtle minds.
. . . In the practices using seals, the experience of orgasm is
conjoined with techniques that draw the winds into the central channel.
The result is an indescribable experience of bliss and direct perception
of emptiness.  The partner is referred to as a 'seal' because the
practice seals the realization that all phenomena are a union of bliss
and emptiness.  According to the second Dalai Lama, one relies on a seal
'as an external condition and the experience of the compression process
as the inner condition. . . .'

Tantric texts stress that practice with consorts is not a form of sexual
indulgence, but rather a form of controlled visualization that uses the
special bliss of sexual union.  It is restricted to very advanced
practioners, yogins who have gained control over the emanation of a
subltle body and have awakened the mystical heat energy. . . .  Those
who have not advanced to this level are not qualifed to practice with an
actual consort;  people without the necessay prerequisites who mimic
tantric sexual practices thinking that they are practicing tantra are
simply deluded, and may do themselves great harm. . . .

According to the [present] Dalai Lama, only a person who views all the
phenomena of cyclic existence with complete impartiality is qualified to
engage in tantric sexual practice. . . .  When asked to name any lamas
who he thought were at this level, he admitted that he could not. . . .
Such exceptional individuals are very rare. . . .

[NOTE:  A well known Theosophist who is very knowledgeable concerning
Buddhism and Tibetan Buddhism has told me that his investigation in this
subject has lead him to the conclusion that a number of well known
Gelukpa lamas in the present day practice these techniques with actual
female consorts.]

There are various types of seals, some real and some imagined.
According to Tsong Khapa, it is possible to access very subtle levels of
mind by working with seals that are merely visualized, but he contends
that in order to ATTAIN BUDDHAHOOD IN ONE LIFETIME IT IS NECESSARY TO
USE AN "ACTION SEAL" (AN ACTUAL CONSORT), because the great power of
practice with an actual [female] consort allows one to generate an
illusory body that arises as a deity. . . . [Caps added.]

The only other way to accomplish this is to transfrom the clear light of
death into a deity, but this can only be done when actual death occurs.
According to Gulukpa tradition, this was the choice that Tsong Khapa
made.  He was concerned that some of his followers might go astray if he
were to practice with an actual consort, and so he postponed the
generation of an illusory body until his death.  When the clear light of
death manifested, he effected the transformation of subtle body and
arose as a fully enlightened buddha.

[At this point in Powers' text, he quotes Daniel Cozort who writes in
his 1986 book HIGHEST YOGA TANTRA:

'. . . .Shakyamuni Buddha, in his last lifetime prior to enlightenment,
used an Action Seal, but it is said that although [Tsong Khapa] became a
Buddha, he did not use an Action Seal, becoming enlightened in the
intermediate state instead. . . because he feared his followers would
imitate him without being properly prepared, thus hampering instead of
enhancing their practice. . . .' "]


I also found the following on a Usenet group through Deja News.  I quote
only a portion of the original message.  The writer gives extracts from
a number of Tibetan lamas in support of the idea of using an actual
female consort in "advanced" tantric practices.

"Because great [Tibetan] lamas of the past engaged in some profound
spiritual practice should  those of us who have not yet reached
their stage of development simply go out and imitate everything
they do?

As I'm sure you know, many lamas of the past relied on a secret [female]
consort and engaged in the practice of union.  Lots of justification
can be found for this practice.

For instance Tsongkhapa [founder of the Gelukpas] wrote "A female
companion is the basis of  accomplishment of liberation." [sbas don
kun gsal,  f. 316].

More recently, Lama Thubten Yeshe  wrote: "There
is a certain point in the mastery of the completion stage where
physically embracing  a consort is neccessary..."  [Introduction to
Tantra, p. 147]

Geshe Ngawang Thargey wrote: "it is indespensible
for a yogin to meditate in union with an actual consort" [A Commentary
on theKalachakra Tantra, p 137]

And your own teacher, Geshe Kelsang
Gyatso, writes: "In fact,  a person.... must accept an action seal
[i.e. karmamudra / human sexual partner], if he or she is to achieve
the isolated  mind of ultimate example clear light before death"
[Clear Light of Bliss, p. 126]

Based on quotes like these, one could  easily make a convincing
argument that all those who wished to practice Mahamudra should
rely on a physical consort and engage in the practice of union.  As
you know though, I am leaving something important out, which is a that
a  such a consort should only be relied on by a qualified and
sufficiently advanced practitioner. Wouldn't it be disastarous
if reliance on a karmamudra  was made general advice for
all Buddhist practitioners - especially the ordained sangha? In Tibet
physical union was  considered inappropriate for most practitioners
-  as Atisha wrote:  "The Secret and Insight Initiations  should not
be taken by  religious celibates, because it is emphatically forbidden
in the Great Tantra of Primal Buddha" [A Lamp for the Path and
Commentary,  trans. R. Sherburne, p 12] and Khaydrubje wrote that a
human consort consort should be substituted for bty a visualised one
as "Nowadays we do find such heirophants, neophytes, along with a
vidya [consort], that possess  the complete characteristics that have
been set forth." [Introduction to Buddhist Tantric Systems, trans.
Lessing and Wayman, p. 323]

In fact this practice was generally prohibited throughout Buddhist
monastaries in Tibet. Was this prohibition "religious persecution"?
After all, the practice of union was sanctified in numerous Buddhist
Tantras . . .  and many great lamas in the past had engaged in
this practice.

If, for example, monks and nuns in the NKT heard, that HE Trijang
Rinpoche had had a secret consort would they assume that they were
capable of relying on a secret consort and start engaging in this
practice? I don't think so. [Neither would most loose faith in Trijang
Rinpoche - despite what Atisha and Kaydrubje wrote- since they would
believe that he was a sufficiently advanced practitioner to rely on a
human consort without breaking any of his vows.]

Similarly great siddhas of the past have drunk alcohol, hunted,
murdered people, lied and stolen  - but it would be disatarous
if ordinary Buddhist practitioners copied or were encouraged to do
these things.  Even  if a certain great teacher at a certain time has
encouraged people to do certain things  - surely we cannot
necessarily apply that advice generally or to the present
circumstances. . . ."

Since Blavatsky students will no doubt consult Blavatsky's writings and
the Mahatma Letters for what it is written in those sources about
Tantra, sex, celibacy, Buddha and Tsong Khapa, I will refrain from
quoting from these sources at this time.