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

of Aeneas (from Troy) and his marriage to Dido (the Queen of Carthage), the suicide of the
abandoned Dido and the founding of the Roman dynasties (through Aeneas).
The writer and researcher of myths, Robert Ranke Graves (1895-1985), in a study which has in the
meantime received academic recognition, assembled a voluminous amount of material which
adequately supports his hypothesis that hidden behind all (!) the Greek mythology and early history
lies a battle of the sexes between matriarchal and patriarchal societal forms. This “subterranean”
mythic/sexual current which barely comes to light, and which propels human history forwards from
the depths of the subconscious, was also a fact for Sigmund Freud (1856-1939). In his comprehensive
essay, Totem und Tabu [Totem and Taboo], he attempted to draw attention to the sexual origins of
human culture.
As we shall show, this is no different for the Lamaist “writing of history”: on the basis of the sexspecific
construction of the entire tantric universe (masculine, feminine, androgynous), Tibetan
history also presupposes a mythologically based gender relation. Since Vajrayana essentially requires
the suppression of the feminine principle by the masculine principle, of the woman by the man, the
history of Tibet is analogously grounded in the repression of the feminine by the masculine. Likewise,
we find “female sacrifice” carried out at the center of the tantric mysteries once more in the “mythhistory”
of the country.
The sacred kingdom
In many ancient societies the “sacred king” was regarded as the representative of the gods. Worldly
and spiritual power were concentrated within this figure. His proximity to the gods was judged
differently from culture to culture. In the old oriental community the kings exceeded the deputizing
function and were themselves considered to be the deity. This gave them the right to rule with
absolute power over their subjects. Their godly likeness was in no way contradicted by their
mortality, then it was believed that the spirit of the god withdrew from the human body of the holy
king at the hour of his death so as to then incarnate anew in the succeeding ruler. The history of the
sacred kings was thus actually an “epiphany”, that is, an appearance of the deity in time.
In the European Middle Ages in contrast, the “sacred rulers” were only considered to be God’s
representatives on earth, but the concept of their dual role as mortal man and divine instance still had
its validity. One therefore spoke of the “two bodies of the king”, an eternal supernatural one and a
transient human one.
A further characteristic of the political theology of the Middle Ages consisted in the division of the
royal office which formerly encompassed both domains — so that (1) the spiritual and (2) the secular
missions were conducted by two different individuals, the priest and the king, the Pope and the
Emperor. Both institutions together — or in opposition to one another — decisively determined the
history of Europe up until modern times.
Every criterion for the sacred kingdom is met by the Dalai Lama and his state system. His institution
is not even subject to the division of powers (between priesthood and kingship) which we know from
medieval Europe, but orientates itself towards the ancient/Oriental despotic states (e.g., in Egypt and
Persia). Worldly and spiritual power are rolled into one. He is not the human deput’y of a Buddha
being upon the Lion Throne; rather, he is — according to doctrine — this Buddha being himself. His
epithet, Kundun, which is on everybody’s lips following Martin Scorsese’s film of the same name,