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

exercised through meditation (such as through holding the breath). In this we are confronted with the
view that the practice of yoga is transferable to politics. Such a conception is in fact characteristic of
Hinduism. In Tantric Buddhism, however, the order is reversed, as it is in the West: the goddess is
passive and the god active. For this reason the fascist, Julius Evola, for whom the heroic masculine
principle is entitled to the royal throne, was much more strongly attracted to Buddhist Vajrayana than
to the Hindu tantras.
But when the sacerdotium unites with the regnum in one person, as in the case of the Dalai Lama,
then the two celebrate a “mystic wedding”. The powers of the two forces flow together in a great
current out of which a universal “wheel turner”, a Chakravartin arises, who has condensed within
himself the masculine and feminine principle, worldly and priestly power, and is thus capable of
exercising supreme control. Ananda Coomaraswamy has emotionally described this exceptional
situation with the following words: “It is, then, only when the priest and the king, the human
representatives of sky and earth, God and his kingdom, are ‘united in the performance of the rite’,
only when ‘thy will is done on earth as it is in heaven’, that there is both a giving and a taking, not
indeed an equality but a true reciprocity. Peace and prosperity, and fullness of life in every sense of
the words, are the fruits of the ‘marriage’ of the temporal power to the spiritual authority, just as they
must be of the marriage of the ‘woman’ to the ‘man’ on whatever level of reference. For ‘verily, when
a mating is effected, then each achieves the other’s desire’; and in the case of the ‘mating’ of the
sacerdotium and the regnum, whether in the outer realms or within you, the desire of the two partners
are for ‘good’ here and hereafter” (Coomaraswamy, 1978, p. 69). The marriage of the masculine and
the feminine principle, which here forms the foundation for absolute political power, shows the
Chakravartin to be an androgyne, a bisexual superhuman.
Neither Coomaraswamy nor Evola appear to have the slightest doubts about according feminine
energies to masculine individuals and institutions in their theories. For this reason, the patriarchal
power visions of Tantrism are as obvious in the two authors’ interpretations of history as they
otherwise only are in the original Tibetan texts. Since for Coomaraswamy the feminine is incarnated
in the “king”, and as such may never rule alone, the religious philosopher considers the autonomous
power of the kings to be the origin of evil: “But, if the King cooperating with and assimilated to the
higher power is thus the Father of his people, it is none the less true that satanic and deadly
possibilities inhere in the Temporal Power: When the Regnum pursues its own devices, when the
feminine [!] half of the Administration asserts its independence, when Might presumes to rule without
respect for Right, when the ‘woman’ demands her ‘rights’[!], then these lethal possibilities are
realised; the King and the Kingdom, the family and the house, alike are destroyed and disorder
prevails. It was by an assertion of his independence and a claim to ‘equal rights’ that Lucifer fell
headlong from Heaven and became Satan, the ‘enemy’” (Coomaraswamy, 1978, p. 69). The equation
of the feminine with the epitome of evil is here no less clear and crass than it is in the work of the
fascist, Julius Evola, who interprets our “unhappy” age as the result of a “gynocracy” which was
prepared by the priests of the various religions.
That the role of the Chakravartin is reserved exclusively for men must be a self-evident assumption in
the light of what has been said above. In a very early Buddhist text we already find this succinct
formulation:
It is impossible and can not be
that the woman a Holy One, a Completely Awakened [One]