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

foreign potentates who had been rebuffed by the Potala found a sympathetic ear. While negotiations
were conducted with the Russians and Mongolians in Lhasa at the start of last century, Tashi Lhunpo
conspired with the English and Chinese. Thus, the statesmanly autonomy of the Panchen Lama has
often been the cause of numerous and acrid discordances with the Dalai Lama which have on several
occasions bordered on a schism.
The sacred power of the Tibetan kings and its conferral upon the Dalai Lamas
So as to legitimate his full worldly control, it seemed obvious for the “Great Fifth” to make
borrowings from the symbolism of sacred kingship. The most effective of these was to present
himself as the incarnation of significant secular rulers with the stated aim of now continuing their
successful politics. The Fifth Dalai Lama latched onto this idea and extended his chain of incarnations
to reach the divine first kings from prehistoric times.
But, as we know, these were in no sense Buddhist, but rather fostered a singular, shamanistinfluenced
style of religion. They traced their origins to an old lineage of spirits who had descended to
earth from the heavenly regions. Through an edict of the Fifth Dalai Lama they, and with them the
later historical kings, were reinterpreted as emanations from “Buddha fields”. As proof of this,
alongside a document “discovered” by the resourceful hierarch, a further “hidden” text (terma), the
Mani Kabum, is cited, which an eager monk is supposed to have found in the 12th century. In it the
three post powerful ruling figures of the Yarlung dynasty are explained to be emanations of
Bodhisattvas: Songtsen Gampo (617–650) as an embodiment of Avalokiteshvara, Trisong Detsen
(742–803) as an emanation of Manjushri, and Ralpachan (815–883) as one of Vajrapani. From here
on they are considered to be bearers of the Buddhist doctrine.
After their Buddhist origins had been assured, the Tibetan kings posthumously took on all the
characteristics of a world ruler. As Dharmarajas (kings of the law) they now represented the cosmic
laws on earth. Likewise the “Great Fifth” could now be celebrated as the most powerful secular king
reborn(Songtsen Gampo, who was likewise an incarnation of Avalokiteshvara) and through this could
combine the imperium (worldly rule) with the sacerdotium (spiritual power). This choice legitimated
him as national hero and supreme war lord and permitted a fundamental reform of the Lamaist state
system which S. J. Tambiah refers to as the “feudalization of the church”.
The great military commander and tribal chief, Songtsen Gampo (617–650), who during his reign
forged the highlands into a state of unprecedented size, was thus included into the Buddhist pantheon.
Still today we can find impressive depictions of the feared warlord — usually in full armor, and
flanked by his two chief wives, the Chinese Wen Cheng, and the Nepalese Bhrikuti.
The king is said to have commanded a force of 200,000 men. His conduct of war was considered
extremely barbaric and the “red faces”, as the Tibetans were known by the surrounding peoples,
spread fear and horror across all of central Asia. The extent to which Songtsen Gampo was able to
extend his imperium roughly corresponds to the territory over which the Fourteenth Dalai Lama
today still claims as his dominion. Hence, thanks to the “Great Fifth” the geopolitical dimensions
were also adopted from the sacred kingship.
From the point of view of a tantric interpretation of history, however, the greatest deed of this ancient
king (Songtsen Gampo) was the nailing down of the earth mother, Srinmo, and the staking of her
heart beneath the holiest of holies in the land, the Jokhang temple. The “Great Fifth”, as a confirmed