Difference between revisions of "The Dakini : An Archetypal Symbol of Feminine"
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− | Concepts of 'Guru' and 'Dakini' are internal metaphysical realities. Evidently each human psyche contains both male and female principles. The male principle and its qualities are recessive in woman and the female principle is recessive in man, even as the Dakini's dominant Emptiness cannot be separated from the recessive skillful means, which is ever present but unstressed. In the semiotics of Anuyoga, both the white and red elixirs run in the psychic veins of both men and women, although the Guru's complexion is white while that of the Dakini is red. Women are literally embodiments of a fundamental quality of wisdom and are intrinsically sacred. Men likewise embody the basic qualities of compassion and skillful means and are equally sacred. And yet, in their physical embodiment, both men and women share subtle masculine and feminine qualities of phenomena. | + | Concepts of '[[Guru]]' and '[[Dakini]]' are internal [[metaphysical]] [[realities]]. Evidently each [[human]] [[Wikipedia:Psyche (psychology)|psyche]] contains both {{Wiki|male}} and {{Wiki|female}} {{Wiki|principles}}. The {{Wiki|male}} [[principle]] and its qualities are recessive in woman and the {{Wiki|female}} [[principle]] is recessive in man, even as the [[Dakini's]] dominant [[Emptiness]] cannot be separated from the recessive [[skillful means]], which is ever {{Wiki|present}} but unstressed. In the [[semiotics]] of [[Anuyoga]], both the white and [[red]] elixirs run in the [[psychic]] veins of both men and women, although the [[Guru's]] complexion is white while that of the [[Dakini]] is [[red]]. Women are literally embodiments of a fundamental [[quality]] of [[wisdom]] and are intrinsically [[sacred]]. Men likewise embody the basic qualities of [[compassion]] and [[skillful means]] and are equally [[sacred]]. And yet, in their [[physical]] [[embodiment]], both men and women share {{Wiki|subtle}} {{Wiki|masculine}} and {{Wiki|feminine}} qualities of [[phenomena]]. |
− | In Tibetan Buddhism, the Dakini is, above all, a symbol of embodiment of feminine in esoteric yogic practice. In traditional domestic settings, women's lives revolve around nurture, birth-giving, suckling, menstruating, and caring for the young or infirm. For the female, the Dakini represents embodiment of sacred feminine that is not defilement, nurture that is not a fate, and relationship that is not subordination. Even while she affirms qualities that have been associated with womanhood in every culture, a Dakini is supposed to question the entanglements of home, family, subjugation, and vanity that have bound those qualities. Women have power simply because they have female bodies, which are seen in Vajrayana sacred outlook to be the emanations of the wisdom principle. | + | In [[Tibetan Buddhism]], the [[Dakini]] is, above all, a [[symbol]] of [[embodiment]] of {{Wiki|feminine}} in [[esoteric]] [[yogic practice]]. In [[traditional]] domestic settings, women's [[lives]] revolve around nurture, birth-giving, suckling, menstruating, and caring for the young or infirm. For the {{Wiki|female}}, the [[Dakini]] represents [[embodiment]] of [[sacred]] {{Wiki|feminine}} that is not [[defilement]], nurture that is not a [[fate]], and relationship that is not subordination. Even while she affirms qualities that have been associated with womanhood in every {{Wiki|culture}}, a [[Dakini]] is supposed to question the entanglements of home, [[family]], subjugation, and vanity that have [[bound]] those qualities. Women have power simply because they have {{Wiki|female}} [[bodies]], which are seen in [[Vajrayana]] [[sacred]] outlook to be the [[emanations]] of the [[wisdom]] [[principle]]. |
− | Keywords: Dakini, Symbol, Wisdom, Archetypal, Female Body, Channels, Winds, Women, Psychology, Vajrayana, Feminine Principle, Yidams, Vajrayogini, Anuyoga. | + | Keywords: [[Dakini]], [[Symbol]], [[Wisdom]], {{Wiki|Archetypal}}, {{Wiki|Female}} [[Body]], [[Channels]], [[Winds]], Women, {{Wiki|Psychology}}, [[Vajrayana]], {{Wiki|Feminine}} [[Principle]], [[Yidams]], [[Vajrayogini]], [[Anuyoga]]. |
− | WHAT IS A DAKINI? | + | ''' [[WHAT IS A DAKINI]]?''' |
− | Veneration of Dakinis appears to have first emerged in India sometime between | + | Veneration of [[Dakinis]] appears to have first emerged in [[India]] sometime between |
− | the 8th and 10th centuries. The original Dakinis may have been the female consorts | + | the 8th and 10th centuries. The original [[Dakinis]] may have been the {{Wiki|female}} [[consorts]] |
− | shown in yab-yum images. About the same time, Dakinis also appeared in Hindu art and | + | shown in [[yab-yum]] images. About the same time, [[Dakinis]] also appeared in [[Hindu]] [[art]] and |
− | stories, originally as evil and malevolent spirits. But it was within Buddhist Tantra that | + | stories, originally as [[evil]] and [[malevolent]] [[spirits]]. But it was within [[Buddhist Tantra]] that |
− | Dakinis developed into richly complex archetypes of liberating power. | + | [[Dakinis]] developed into richly complex {{Wiki|archetypes}} of liberating power. |
− | The Dakini tradition was transmitted from India to Tibet, and today Dakinis are | + | The [[Dakini]] [[tradition]] was transmitted from [[India]] to [[Tibet]], and today [[Dakinis]] are |
− | most closely associated with Tibetan Buddhism. Dakinis also are found in Japanese | + | most closely associated with [[Tibetan Buddhism]]. [[Dakinis]] also are found in [[Japanese]] |
− | Shingon Buddhism, where they came to be associated with foxes. In Japanese folklore, | + | [[Shingon Buddhism]], where they came to be associated with {{Wiki|foxes}}. In [[Japanese]] [[folklore]], |
− | foxes have many magical properties and can take the form of human women. | + | {{Wiki|foxes}} have many [[magical]] properties and can take the [[form]] of [[human]] women. |
− | From the point of view of sacred outlook, women are the embodiment of the | + | From the point of view of [[sacred]] outlook, women are the [[embodiment]] of the |
− | principle of emptiness. Taking the form at face value in a substantial way causes the | + | [[principle of emptiness]]. Taking the [[form]] at face value in a substantial way [[causes]] the |
− | observer to miss the essential nature of the form. That is why the | + | observer to miss the [[essential nature]] of the [[form]]. That is why the “[[Dakini]]” is a [[symbol]]. |
− | When we see the symbolic nature of the Dakini, there is fresh insight about the nature of | + | When we see the [[symbolic]] [[nature]] of the [[Dakini]], there is fresh [[insight]] about the [[nature]] of |
− | all phenomena. For these reasons, this paper speaks of the "feminine," not of the | + | all [[phenomena]]. For these [[reasons]], this paper speaks of the "{{Wiki|feminine}}," not of the |
− | "female." When Dakinis are spoken of as "female," mistakes can be made in interpretation. | + | "{{Wiki|female}}." When [[Dakinis]] are spoken of as "{{Wiki|female}}," mistakes can be made in [[interpretation]]. |
− | Beauty, harmony, health, self-confidence, wisdom, personal development, | + | [[Beauty]], [[harmony]], [[health]], [[self-confidence]], [[wisdom]], personal [[development]], |
− | complete happiness, perfection, overwhelming fulfillment, great success in all aspects of | + | complete [[happiness]], [[perfection]], overwhelming fulfillment, great [[success]] in all aspects of |
− | life, wonderful couple-relationships etc. all are accomplished naturally on the way of | + | [[life]], wonderful couple-relationships etc. all are accomplished naturally on the way of |
− | becoming a perfect woman or, in Tantric words, a | + | becoming a {{Wiki|perfect}} woman or, in [[Tantric]] words, a “[[Dakini]]” or genuine [[manifestation]] of |
− | Shakti! | + | [[Shakti]]! |
− | THE IMPORTANCE OF WOMEN IN TANTRIC QUEST | + | ''' [[THE IMPORTANCE OF WOMEN IN TANTRIC QUEST]]''' |
− | The Tantras are gynocentric texts in which women are often the subjects of the | + | The [[Tantras]] are gynocentric texts in which women are often the [[subjects]] of the |
− | discussion, it does not follow that women were the recessive objects of male observation | + | [[discussion]], it does not follow that women were the recessive [[objects]] of {{Wiki|male}} observation |
or subjugation. In my view, since these texts were not created by men in isolation from | or subjugation. In my view, since these texts were not created by men in isolation from | ||
− | women, they do not express exclusively male views. These views grew out of communal | + | women, they do not express exclusively {{Wiki|male}} [[views]]. These [[views]] grew out of communal |
− | exploration and practice and proceed from the insights of both women and men. Indeed, | + | exploration and practice and proceed from the [[insights]] of both women and men. Indeed, |
− | many of the insights contained in Tantric writings can only find their source in practices | + | many of the [[insights]] contained in [[Tantric]] writings can only find their source in practices |
− | done by women and men together. The texts openly present Tantra as a religious path | + | done by women and men together. The texts openly {{Wiki|present}} [[Tantra]] as a [[religious]] [[path]] |
− | on which the lives of women and men are closely intertwined. I contend that the extensive | + | on which the [[lives]] of women and men are closely intertwined. I contend that the extensive |
descriptions of the interactions and shared practices of women and men are in | descriptions of the interactions and shared practices of women and men are in | ||
− | themselves sufficient evidence that the Yogini Tantras are the products of circles | + | themselves sufficient {{Wiki|evidence}} that the [[Yogini Tantras]] are the products of circles |
consisting of both women and men. Therefore, in my view, women ought to be included | consisting of both women and men. Therefore, in my view, women ought to be included | ||
− | among the creators of the Tantras since the texts reflect the views and interests of women | + | among the creators of the [[Tantras]] since the texts reflect the [[views]] and interests of women |
as much as those of men. | as much as those of men. | ||
− | Reading texts as repositories of the insights of both men and women1, rather than | + | Reading texts as repositories of the [[insights]] of both men and women1, rather than |
approaching them as texts written solely by and for men, opens new avenues of | approaching them as texts written solely by and for men, opens new avenues of | ||
− | interpretation. Passages on women can be examined for potential evidence of how | + | [[interpretation]]. Passages on women can be examined for potential {{Wiki|evidence}} of how |
− | women viewed and experienced their own lives. | + | women viewed and [[experienced]] their [[own]] [[lives]]. |
− | DAKINI – FEMININE ARCHETYPE | + | '''[[DAKINI – FEMININE ARCHETYPE]]''' |
− | Two pervasive paradigms have prevailed, sometimes facilitating understanding, | + | Two {{Wiki|pervasive}} [[paradigms]] have prevailed, sometimes facilitating [[understanding]], |
− | but finally inhibiting an appropriate explanation of the Dakini in the Tibetan Vajrayana | + | but finally inhibiting an appropriate explanation of the [[Dakini]] in the [[Tibetan]] [[Vajrayana tradition]]. The first, prevailing model is that of the anima in {{Wiki|Jungian psychology}}, an |
− | tradition. The first, prevailing model is that of the anima in Jungian psychology, an | + | {{Wiki|archetype}} of the {{Wiki|feminine}} closely associated with the unconscious2, embedded in the |
− | archetype of the feminine closely associated with the unconscious2, embedded in the | + | [[Wikipedia:Psyche (psychology)|psyche]] of the {{Wiki|male}}. The second, more recent model derives from feminist sources, which |
− | psyche of the male. The second, more recent model derives from feminist sources, which | + | treat the [[Dakini]] as a {{Wiki|female}} [[goddess]] figure who may be, on the one hand, a creation of |
− | treat the Dakini as a female goddess figure who may be, on the one hand, a creation of | + | [[patriarchal]] [[fantasy]] or, on the other, a remnant of some pre-patriarchal {{Wiki|past}} who |
− | patriarchal fantasy or, on the other, a remnant of some pre-patriarchal past who | + | champions women in androcentric settings. Each of these [[paradigms]] has obscured an |
− | champions women in androcentric settings. Each of these paradigms has obscured an | + | accurate [[understanding]] of the [[Dakini]] in her [[Tibetan]] [[sense]]. |
− | accurate understanding of the Dakini in her Tibetan sense. | + | Is it probably mutually beneficial for the [[Dakini]] lore to be made more explicit in |
− | Is it probably mutually beneficial for the Dakini lore to be made more explicit in | + | [[Western]] [[Tibetan Buddhism]]? [[Dakinis]] represent the domains {{Wiki|conventionally}} attributed to |
− | Western Tibetan Buddhism? Dakinis represent the domains conventionally attributed to | + | women, such as [[embodiment]], {{Wiki|sexuality}}, nurture and [[sustenance]], and relationship. But |
− | women, such as embodiment, sexuality, nurture and sustenance, and relationship. But | + | for [[Dakinis]], these domains are transmuted into [[realms]] that are not merely [[Wikipedia:Convention (norm)|conventional]] |
− | for Dakinis, these domains are transmuted into realms that are not merely conventional | + | but are much more profound than the concerns of daily [[existence]]. When [[Dakinis]] take |
− | but are much more profound than the concerns of daily existence. When Dakinis take | + | [[human form]] as [[teachers]] and [[yoginis]], they deal with many issues that may prove |
− | human form as teachers and yoginis, they deal with many issues that may prove | + | [[obstacles]] to ordinary women, such as {{Wiki|discrimination}}, rape, {{Wiki|social}} limitation, and abuse. |
− | obstacles to ordinary women, such as discrimination, rape, social limitation, and abuse. | + | But these [[Dakini]] women serve as models for how [[obstacles]] may be turned into |
− | But these Dakini women serve as models for how obstacles may be turned into | + | [[enlightenment]]. |
− | enlightenment. | + | In short, the [[Dakini]] lore provides genuine support for women practitioners, whether |
− | In short, the Dakini lore provides genuine support for women practitioners, whether | + | Eastern or [[Western]], to develop [[confidence]], perseverance, and inspiration in their |
− | Eastern or Western, to develop confidence, perseverance, and inspiration in their | + | [[meditation practice]]. But this lore also provides support to the [[spiritual]] journeys of men, |
− | meditation practice. But this lore also provides support to the spiritual journeys of men, | + | showing the locus of [[wisdom]] in [[realms]] that {{Wiki|male}} practitioners often ignore. |
− | showing the locus of wisdom in realms that male practitioners often ignore. | ||
− | FEMALE - THE ARCHETYPE OF WISDOM | + | ''' [[FEMALE - THE ARCHETYPE OF WISDOM]]''' |
− | Unconsciously the patriarchal world began to assume that the feminine experience | + | {{Wiki|Unconsciously}} the [[patriarchal]] [[world]] began to assume that the {{Wiki|feminine}} [[experience]] |
− | to overcome challenges and to fight the ignorance through patience, compassion and | + | to overcome challenges and to fight the [[ignorance]] through [[patience]], [[compassion]] and |
− | intelligence was as valuable as the masculine. | + | [[intelligence]] was as valuable as the {{Wiki|masculine}}. |
− | The feminine strategy to defeat the destructive force, which we find in the | + | The {{Wiki|feminine}} strategy to defeat the {{Wiki|destructive}} force, which we find in the |
− | mythology of woman-hero is quite different from the masculine. Feminine taming power | + | [[mythology]] of woman-hero is quite different from the {{Wiki|masculine}}. {{Wiki|Feminine}} taming power |
− | is sometimes stronger and much appropriate than the combative effort of man.3 | + | is sometimes stronger and much appropriate than the combative [[effort]] of man.3 |
− | The archetype of wisdom is an energy center that channels the instinctual energies | + | The {{Wiki|archetype}} of [[wisdom]] is an [[energy center]] that [[channels]] the instinctual energies |
− | for heart-to-heart teaching. The attentive, tender, sensitive, actively receptive, concerned | + | for heart-to-heart [[teaching]]. The attentive, tender, [[sensitive]], actively receptive, concerned |
− | heart purified of all hardness, indifference, prejudice, and hatred. It is a result of the | + | [[heart]] [[purified]] of all {{Wiki|hardness}}, [[indifference]], prejudice, and [[hatred]]. It is a result of the |
− | psychic experiences of countless women, knowing the secrets of the Earth. That’s why I | + | [[psychic]] [[experiences]] of countless women, [[knowing]] the secrets of the [[Earth]]. That’s why I |
− | believe we do not need to renounce this experience, but to unfold it. It is our great | + | believe we do not need to {{Wiki|renounce}} this [[experience]], but to unfold it. It is our great |
− | ancestral heritage and we must not loose it. Because if we abdicate from our feminine | + | ancestral heritage and we must not loose it. Because if we abdicate from our {{Wiki|feminine}} |
− | nature and we prefer to neutralize the gender effects – this psychological experience will | + | [[nature]] and we prefer to neutralize the [[gender]] effects – this [[psychological]] [[experience]] will |
be lost forever. | be lost forever. | ||
− | VAJRAYOGINI – QUEEN OF DAKINIS | + | |
+ | ''' [[VAJRAYOGINI – QUEEN OF DAKINIS]]''' | ||
− | + | Perhaps the foremost [[female Buddha]] is [[Vajrayogini]]. She is {{Wiki|blood}} [[red]] and has | |
− | loosely flowing black hair; she is dancing, wears bone ornaments, and brandishes a skull | + | loosely flowing black [[hair]]; she is [[dancing]], wears [[bone ornaments]], and brandishes a [[skull cup]] brimming with [[ambrosia]]. She is beautiful, [[passionate]], and untamed. Sometimes this |
− | cup brimming with ambrosia. She is beautiful, passionate, and untamed. Sometimes this | + | supreme liberator tramples [[corpses]] underfoot, and sometimes she soars in the sky. |
− | supreme liberator tramples corpses underfoot, and sometimes she soars in the sky. | ||
− | Vajrayogini often appears alone, but sometimes she is portrayed with a retinue of yoginis, | + | [[Vajrayogini]] often appears alone, but sometimes she is portrayed with a retinue of [[yoginis]], |
− | and occasionally she has a male partner. | + | and occasionally she has a {{Wiki|male}} partner. |
− | The identification of human women and goddesses is often voiced by a female | + | The identification of [[human]] women and [[goddesses]] is often voiced by a {{Wiki|female}} |
− | deity. For instance, about the Vajrayogini, Tantras repeatedly state that she reveals | + | [[deity]]. For instance, about the [[Vajrayogini]], [[Tantras]] repeatedly [[state]] that she reveals |
− | herself in and through women. She claims all forms of female embodiment-including | + | herself in and through women. She claims all [[forms]] of {{Wiki|female}} embodiment-including |
− | supernatural beings, women of all castes and forms of livelihood, female relatives, and | + | [[supernatural beings]], women of all [[castes]] and [[forms]] of [[livelihood]], {{Wiki|female}} relatives, and |
− | female animals-participate in her divinity and announces: | + | {{Wiki|female}} animals-participate in her [[divinity]] and announces: |
− | “Wherever in the world a female body is seen, that should be recognized as my | + | “Wherever in the [[world]] a {{Wiki|female}} [[body]] is seen, that should be [[recognized]] as my |
− | holy body.”4 | + | {{Wiki|holy}} body.”4 |
− | For women, the relationship with Vajrayogini is one of identity. | + | For women, the relationship with [[Vajrayogini]] is one of [[Wikipedia:Identity (social science)|identity]]. |
− | The presence of female Buddhas in the iconography of enlightenment affirms that | + | The presence of [[female Buddhas]] in the [[iconography]] of [[enlightenment]] affirms that |
− | a woman can attain Buddhahood in her present lifetime, in her present female body. | + | a woman can attain [[Buddhahood]] in her {{Wiki|present}} [[lifetime]], in her {{Wiki|present}} {{Wiki|female}} [[body]]. |
− | While a woman's relationship with Vajrayogini is one of identity, for a man it is | + | While a woman's relationship with [[Vajrayogini]] is one of [[Wikipedia:Identity (social science)|identity]], for a man it is |
− | primarily one of devotion that he must extend to women as her living representatives. | + | primarily one of [[devotion]] that he must extend to women as her living representatives. |
− | Devotion to goddesses like Vajrayogini should be expressed as respect for women, while | + | [[Devotion]] to [[goddesses]] like [[Vajrayogini]] should be expressed as [[respect]] for women, while |
− | respect for women provides a way of measuring devotion to a goddess5. | + | [[respect]] for women provides a way of [[measuring]] [[devotion]] to a goddess5. |
− | Identification with divine female role models gave women an unassailable basis | + | Identification with [[divine]] {{Wiki|female}} role models gave women an unassailable basis |
− | for self-confidence, namely, the "Divine pride".6 Carl Jung called it ''Divine Archetype''7 | + | for [[self-confidence]], namely, the "[[Divine]] pride".6 {{Wiki|Carl Jung}} called it ''[[Divine]] Archetype''7 |
− | that comes from awakening one's innate divinity. The presence of divine female | + | that comes from [[awakening]] one's innate [[divinity]]. The presence of [[divine]] {{Wiki|female}} |
− | exemplars who openly rejoice in their femaleness, free from shame and fear, seems to | + | exemplars who openly rejoice in their femaleness, free from [[shame]] and {{Wiki|fear}}, seems to |
− | have empowered women to speak the truth fearlessly, to be physically and mentally | + | have [[empowered]] women to speak the [[truth]] fearlessly, to be {{Wiki|physically}} and [[mentally]] |
− | adventurous, and to be argumentative and aggressive when it suited them. In the Tantric | + | adventurous, and to be argumentative and aggressive when it suited them. In the [[Tantric]] |
− | biographies, women freely and without apology reprimand men who need to be recalled | + | {{Wiki|biographies}}, women freely and without [[apology]] reprimand men who need to be recalled |
− | to a direct vision of reality, by challenging his prejudices, shattering a cherished illusion, | + | to a direct [[vision]] of [[reality]], by challenging his prejudices, shattering a cherished [[illusion]], |
− | or puncturing an inflated self-image. | + | or puncturing an inflated {{Wiki|self-image}}. |
− | As an archetypal symbol of the feminine, the Dakini brings fiery wildness and deep | + | As an [[archetypal]] [[symbol]] of the {{Wiki|feminine}}, the [[Dakini]] brings fiery wildness and deep |
− | instinctually of | + | instinctually of {{Wiki|feminine}}… As an aspect of anima, she is at the [[heart]] of our relationship |
− | life. The Dakini is known as a messenger, a bringer of profound intuitions, and insight into | + | [[life]]. The [[Dakini]] is known as a messenger, a bringer of profound intuitions, and [[insight]] into |
the deepest aspects of the psyche.8 | the deepest aspects of the psyche.8 | ||
− | VAJRAYOGINI – | + | ''' [[VAJRAYOGINI – INSPIRATION FOR WOMEN IN MODERN TIMES]]''' |
− | We can bring Vajrayogini Archetype to our daily and modern life. As Women, we | + | We can bring [[Vajrayogini]] {{Wiki|Archetype}} to our daily and {{Wiki|modern}} [[life]]. As Women, we |
− | need to develop new paradigms and inspire ourselves in strong and wise feminine models | + | need to develop new [[paradigms]] and inspire ourselves in strong and [[wise]] {{Wiki|feminine}} models |
− | and Archetypes, like Vajrayogini. If one brings her one’s ego, she is ready and willing to | + | and {{Wiki|Archetypes}}, like [[Vajrayogini]]. If one brings her one’s [[ego]], she is ready and willing to |
− | trample it under her feet. She brings the passion needed to fulfill one’s goals. Dynamic | + | trample it under her feet. She brings the [[passion]] needed to fulfill one’s goals. Dynamic |
− | that she is , she is also indestructible in essence. She takes on a passionate persona, | + | that she is , she is also [[indestructible]] in [[essence]]. She takes on a [[passionate]] persona, |
− | one derived from the real passion in one’s soul. | + | one derived from the real [[passion]] in one’s [[soul]]. |
− | Like the Vajrayogini, a woman ought to be on fire with primordial zeal. She should not be | + | Like the [[Vajrayogini]], a woman ought to be on [[fire]] with [[primordial]] [[zeal]]. She should not be |
− | afraid to express her enthusiasm for what she really believe in, in a relationship or venture. | + | afraid to express her [[enthusiasm]] for what she really believe in, in a relationship or venture. |
− | She should fully engage. Once she is on fire with eternal spiritual light, there is nothing to | + | She should fully engage. Once she is on [[fire]] with eternal [[spiritual light]], there is nothing to |
− | stop her being fully present in the transitory events of the world. | + | stop her being fully {{Wiki|present}} in the transitory events of the [[world]]. |
A woman should not be afraid to be intense if the occasion calls for it. She should | A woman should not be afraid to be intense if the occasion calls for it. She should | ||
− | live her life in a more passionate way. Vajrayogini demonstrates a state of total awareness | + | live her [[life]] in a more [[passionate]] way. [[Vajrayogini]] demonstrates a [[state]] of total [[awareness]] |
− | which is vitalized by the free flow of passion. A woman should emulate her , but one | + | which is vitalized by the free flow of [[passion]]. A woman should emulate her , but one |
− | should be aware that Vajrayogini’s passion is free from selfish or harmful expression. | + | should be {{Wiki|aware}} that [[Vajrayogini’s]] [[passion]] is free from [[selfish]] or harmful expression. |
− | A woman should apply the same principles to the expression of her passion. | + | A woman should apply the same {{Wiki|principles}} to the expression of her [[passion]]. |
− | Vajrayogini integrates within herself both male and female principles. She has united her | + | [[Vajrayogini]] integrates within herself both {{Wiki|male}} and {{Wiki|female}} {{Wiki|principles}}. She has united her |
− | ability to focus and execute with crystalline clarity and precision with the passionate and | + | ability to focus and execute with crystalline clarity and precision with the [[passionate]] and |
− | compassionate nature of her ardent heart. In her is found the indivisibility of wisdom and | + | [[compassionate]] [[nature]] of her ardent [[heart]]. In her is found the [[indivisibility]] of [[wisdom]] and |
− | means. The end does not justify how one gets there. Vajrayogini seeks impeccability in | + | means. The end does not justify how one gets there. [[Vajrayogini]] seeks impeccability in |
− | her intention and execution in alignment with that intention. | + | her [[intention]] and execution in alignment with that [[intention]]. |
− | A woman ought to bring her passion into service of truth, of a higher cause. | + | A woman ought to bring her [[passion]] into service of [[truth]], of a higher [[cause]]. |
− | The Bodhisattva vow encourages enlightened beings not to take their full liberation | + | The [[Bodhisattva vow]] encourages [[enlightened beings]] not to take their full [[liberation]] |
− | until all sentient beings are liberated. Vajrayogini is a glowing example of how being | + | until all [[sentient beings]] are {{Wiki|liberated}}. [[Vajrayogini]] is a glowing example of how being |
− | oneself’s bliss is both the example and the fulfillment. Vajrayogini encourages women to | + | oneself’s [[bliss]] is both the example and the fulfillment. [[Vajrayogini]] encourages women to |
− | revel in the sheer joy of life and its spectrum of senses and emotions as the magical play | + | revel in the sheer [[joy]] of [[life]] and its spectrum of [[senses]] and [[emotions]] as the [[magical]] play |
− | of bliss and emptiness. | + | of [[bliss]] and [[emptiness]]. |
− | SUBTLE BODY – DAKINI | + | ''' SUBTLE BODY – [[DAKINI]] CHANNELS''' |
− | All the energy of the channels is related to the feminine energy, including among the men. | + | All the [[energy]] of the [[channels]] is related to the {{Wiki|feminine}} [[energy]], [[including]] among the men. |
− | The reason is because for nine months we are in the womb of the mother and although | + | The [[reason]] is because for nine months we are in the [[womb]] of the mother and although |
− | the father provides the sperm, most of the energy comes from the mother. | + | the father provides the sperm, most of the [[energy]] comes from the mother. |
− | Each point of the chakra has its own functions. When the chakra has some imbalance, it | + | Each point of the [[chakra]] has its [[own]] functions. When the [[chakra]] has some imbalance, it |
− | will manifest in the points. If the outer points are disturbed, the chakra can be affected, | + | will [[manifest]] in the points. If the outer points are disturbed, the [[chakra]] can be affected, |
as a damaged petal can affect itself. | as a damaged petal can affect itself. | ||
− | The energy of the points can be activated through meditation, recitation of mantras, | + | The [[energy]] of the points can be activated through [[meditation]], [[recitation of mantras]], |
− | yoga exercises or massages. 9 The thirty-two Dakini points are related to the macrocosm. | + | [[yoga]] exercises or massages. 9 The thirty-two [[Dakini]] points are related to the [[macrocosm]]. |
− | Each of the thirty-two points of our body is connected to the thirty-two points of energy of | + | Each of the thirty-two points of our [[body]] is connected to the thirty-two points of [[energy]] of |
− | our planet. | + | our {{Wiki|planet}}. |
− | CONCLUSION | + | ''' CONCLUSION''' |
− | Tantric biographies portray bold, outspoken, independent women. Tantric texts | + | [[Tantric]] {{Wiki|biographies}} portray bold, outspoken, {{Wiki|independent}} women. [[Tantric]] texts |
− | describe how women should be respected, served, and ritually worshipped. Tantric | + | describe how women should be respected, served, and [[ritually]] worshipped. [[Tantric literature]] introduces practices performed solely by women and others performed by |
− | literature introduces practices performed solely by women and others performed by | ||
women and men together. | women and men together. | ||
− | Miranda Shaw mentions how the founders of Tantric Buddhism included | + | [[Miranda Shaw]] mentions how the founders of [[Tantric Buddhism]] included |
− | independent women who made a significant and valuable contribution to shaping a | + | {{Wiki|independent}} women who made a significant and valuable contribution to shaping a |
− | unique outlook on gender roles, attitudes, and interaction 10. Unfortunately, Tantric | + | unique outlook on [[gender]] roles, attitudes, and interaction 10. Unfortunately, [[Tantric Buddhism]] is too often associated with [[physical]] {{Wiki|sex}}, a largely mistaken notion, which |
− | Buddhism is too often associated with physical sex, a largely mistaken notion, which | + | [[causes]] many [[people]] to [[form]] a rather negative view of [[Tantra]]. For others, [[Vajrayana]] may |
− | causes many people to form a rather negative view of Tantra. For others, Vajrayana may | + | seem to contain too much [[mysticism]] for their liking. |
− | seem to contain too much mysticism for their liking. | + | But regardless of whether [[Tantric]] Buddhism/Vajrayana is our cup of tea or not, |
− | But regardless of whether Tantric Buddhism/Vajrayana is our cup of tea or not, | + | [[Buddhists]] from every [[tradition]] would do well to try and capture this [[vision]] of [[gender]] |
− | Buddhists from every tradition would do well to try and capture this vision of gender | + | relations, for in a [[world]] where women are still not fully {{Wiki|equal}}, there is much more work to |
− | relations, for in a world where women are still not fully equal, there is much more work to | + | do, and in my opinion, [[Buddhists]] should lead the way in dismantling the parameters of |
− | do, and in my opinion, Buddhists should lead the way in dismantling the parameters of | + | inequality, not just for women, but for all [[people]]. |
− | inequality, not just for women, but for all people. | + | That’s why my [[intention]] in honoring the [[memory]] of these [[Dakinis]] and [[ancient]] |
− | That’s why my intention in honoring the memory of these Dakinis and ancient | + | [[yoginis]] is not to titillate - but to remind us there was once a very different [[world]], one in |
− | yoginis is not to titillate - but to remind us there was once a very different world, one in | + | which {{Wiki|sexuality}} was not seen as [[dangerous]], or something to be controlled, but venerated |
− | which sexuality was not seen as dangerous, or something to be controlled, but venerated | + | as [[divine]]. A [[world]] in which women were valued not just for their [[beauty]] but respected for |
− | as divine. A world in which women were valued not just for their beauty but respected for | + | their [[spiritual power]]. |
− | their spiritual power. | ||
− | Enlightened wisdom, as a revered attribute, is represented through the feminine | + | [[Enlightened wisdom]], as a revered attribute, is represented through the {{Wiki|feminine}} |
− | archetype of Prajnaparamita11. She is the one who ever dwells in the perfection of prajna, | + | {{Wiki|archetype}} of Prajnaparamita11. She is the one who ever dwells in the [[perfection]] of [[prajna]], |
− | life- and love-giving nourishing wisdom. Prajna, translated as | + | [[life]]- and love-giving nourishing [[wisdom]]. [[Prajna]], translated as “[[wisdom]],” literally means, |
− | “before knowing.” Prajnaparamita, | + | “before [[knowing]].” [[Prajnaparamita]], “[[Perfection of Wisdom]],” is a [[body]] of [[wisdom]] texts that |
− | are preserved within Mahayana Buddhism. These address the mystery of consciousness | + | are preserved within [[Mahayana Buddhism]]. These address the {{Wiki|mystery}} of [[consciousness]] |
− | personified as the | + | personified as the “[[Mother of all the Buddhas]].” From her [[formless]], [[loving]], undivided, |
− | intuitively intelligent womb of awareness, wisdom is born. | + | intuitively {{Wiki|intelligent}} [[womb]] of [[awareness]], [[wisdom]] is born. |
− | The power of the feminine is in her receptive formlessness, which she trusts as a | + | The power of the {{Wiki|feminine}} is in her receptive [[formlessness]], which she trusts as a |
− | natural source of intuitive truth. However, because she has been shrouded for centuries | + | natural source of intuitive [[truth]]. However, because she has been shrouded for centuries |
− | in patriarchal conditioning, particularly within a masculine spiritual paradigm, she doesn’t | + | in [[patriarchal]] {{Wiki|conditioning}}, particularly within a {{Wiki|masculine}} [[spiritual]] [[paradigm]], she doesn’t |
− | trust her deepest knowing. Instead of a refuge, it is a place of doubt, and because it is | + | [[trust]] her deepest [[knowing]]. Instead of a [[refuge]], it is a place of [[doubt]], and because it is |
− | formless, it is a place to fear—and so she seeks direction and definition from the | + | [[formless]], it is a place to fear—and so she seeks [[direction]] and [[definition]] from the |
− | masculine. She doesn’t have confidence in her inner space, which is a fount of intuitive | + | {{Wiki|masculine}}. She doesn’t have [[confidence]] in her [[inner space]], which is a fount of [[intuitive wisdom]]. |
− | wisdom. | + | By reclaiming the legacy of the [[yogini]], a [[yoga]] in which the {{Wiki|female}} [[body]] was [[divine]] |
− | By reclaiming the legacy of the yogini, a yoga in which the female body was divine | + | and its {{Wiki|biological}} {{Wiki|processes}} celebrated and harnessed for [[healing]], [[ecstasy]], [[compassion]], |
− | and its biological processes celebrated and harnessed for healing, ecstasy, compassion, | + | freedom and [[illumination]], I believe we can toady learn something about the true meaning |
− | freedom and illumination, I believe we can toady learn something about the true meaning | + | of “[[body]] positivismy”. |
− | of | ||
− | DEDICATION: | + | ''' DEDICATION:''' |
− | Much praise and gratitude to all the great masters, past, present, and future, who have kept the Dharma accessible. May it continue to flourish. May the merits of this academic paper bring benefit to all. | + | Much praise and [[gratitude]] to all the great [[masters]], {{Wiki|past}}, {{Wiki|present}}, and {{Wiki|future}}, who have kept the [[Dharma]] accessible. May it continue to flourish. May the [[merits]] of this {{Wiki|academic}} paper bring [[benefit]] to all. |
ENDNOTES: | ENDNOTES: | ||
− | 1 Miranda (1994). Passionate Enlightenment: Women in Tantric Buddhism, Chapter I– Seeking the traces of Sky Dancers ;Princeton University Press. | + | 1 Miranda (1994). [[Passionate]] [[Enlightenment]]: Women in [[Tantric Buddhism]], [[Chapter]] I– Seeking the traces of [[Sky Dancers]] ;[[Princeton University Press]]. |
− | 2 Jung, Carl Gustav Jung( 1958 ). "The Psychology of the Child Archetype" and "The Special Phenomenology of the Child Archetype," Psyche and Symbol, pp. 113-47. | + | 2 {{Wiki|Jung}}, {{Wiki|Carl Gustav Jung}}( 1958 ). "The {{Wiki|Psychology}} of the Child {{Wiki|Archetype}}" and "The Special {{Wiki|Phenomenology}} of the Child {{Wiki|Archetype}}," [[Psyche]] and [[Symbol]], pp. 113-47. |
− | 3 Dimitrova, Stefania(2006). “Communicating science and the female archetype of | + | 3 Dimitrova, Stefania(2006). “Communicating [[science]] and the {{Wiki|female}} {{Wiki|archetype}} of [[wisdom]]”. Paper presented in session IV of the conference [[Science]] Policies Meet [[Reality]], [[Prague]]. 1-2 December 2006.Available at following link: https://www.academia.edu/7441948/Communicating_Science_and_the_Fem ale_Archetype_of_Wisdom |
− | 4Christopher S. George(Tr.)(1974). Candamaharosana Tantra. A Critical Edition and English Translation. American Oriental Society. | + | 4Christopher S. George(Tr.)(1974). [[Candamaharosana Tantra]]. A Critical Edition and English Translation. [[American]] {{Wiki|Oriental}} [[Society]]. |
− | 5 Preece,Rob (2006). “The Psychology of Buddhist | + | 5 Preece,Rob (2006). “The {{Wiki|Psychology}} of [[Buddhist Tantra]]”, NY: [[Snow Lion]]. |
− | 6 Tsoṅ-kha-pa Blo-bzaṅ-grags-pa (1987).Tantra in Tibet: The Great Exposition of Secret Mantra ,Tranlated by Jeffrey Hopkins. New Delhi: Motilal Banarasidass. 7 Carl Jung “Special Phenomenology Part IV- Psyche & Symbol 8 Rob Preece, “The Psychology of Buddhist | + | 6 [[Tsoṅ-kha-pa Blo-bzaṅ-grags-pa]] (1987).Tantra [[in Tibet]]: The [[Great Exposition of Secret Mantra]] ,Tranlated by [[Jeffrey Hopkins]]. {{Wiki|New Delhi}}: Motilal Banarasidass. 7 {{Wiki|Carl Jung}} “Special {{Wiki|Phenomenology}} Part IV- [[Psyche]] & [[Symbol]] 8 Rob Preece, “The {{Wiki|Psychology}} of [[Buddhist Tantra]]” |
− | 9 Chenagtsang, Nida & Ngyuen, Tam(2013). “The Tibetan Art of Dream Analysis” Sorig Press Limited. 10Miranda Shaw , | + | 9 Chenagtsang, Nida & Ngyuen, Tam(2013). “The [[Tibetan Art]] of [[Dream]] Analysis” Sorig Press Limited. 10Miranda Shaw , “[[Passionate]] Enlightenment”–Chapter 3 11Thanissara (2015). “Time to Stand Up - An [[Engaged Buddhist]] Manifesto for Our Earth”(The [[Buddha's Life]] and Message through {{Wiki|Feminine}} Eyes),Berkeley: {{Wiki|North Atlantic Books}}. |
BIBLIOGRAPHY | BIBLIOGRAPHY | ||
− | 1. SHAW, Miranda(1994). Passionate Enlightenment: Women in Tantric Buddhism, Chapter I– Seeking the traces of Sky Dancers; Princeton University Press. 2. Jung, Carl Gustav Jung( 1958 ). "The Psychology of the Child Archetype" and "The Special Phenomenology of the Child Archetype," Psyche and Symbol, pp. 113-47. 3. Dimitrova, Stefania(2006). “Communicating science and the female archetype of | + | 1. SHAW, Miranda(1994). [[Passionate]] [[Enlightenment]]: Women in [[Tantric Buddhism]], [[Chapter]] I– Seeking the traces of [[Sky Dancers]]; [[Princeton University Press]]. 2. {{Wiki|Jung}}, {{Wiki|Carl Gustav Jung}}( 1958 ). "The {{Wiki|Psychology}} of the Child {{Wiki|Archetype}}" and "The Special {{Wiki|Phenomenology}} of the Child {{Wiki|Archetype}}," [[Psyche]] and [[Symbol]], pp. 113-47. 3. Dimitrova, Stefania(2006). “Communicating [[science]] and the {{Wiki|female}} {{Wiki|archetype}} of [[wisdom]]”. Paper presented in session IV of the conference [[Science]] Policies Meet [[Reality]], [[Prague]]. 1-2 December 2006.Available at following link: https://www.academia.edu/7441948/Communicating_Science_and_the_Fem ale_Archetype_of_Wisdom |
− | 4. Christopher S. George(Tr.)(1974). Candamaharosana Tantra. A Critical Edition and English Translation. American Oriental Society. 5. Preece,Rob (2006). “The Psychology of Buddhist | + | 4. Christopher S. George(Tr.)(1974). [[Candamaharosana Tantra]]. A Critical Edition and English Translation. [[American]] {{Wiki|Oriental}} [[Society]]. 5. Preece,Rob (2006). “The {{Wiki|Psychology}} of [[Buddhist Tantra]]”, NY: [[Snow Lion]]. 6. Chenagtsang, Nida & Ngyuen, Tam(2013). “The [[Tibetan Art]] of [[Dream]] Analysis” Sorig Press Limited. 7. [[Thanissara]] (2015). “Time to Stand Up - An [[Engaged Buddhist]] Manifesto for Our Earth”(The [[Buddha's Life]] and Message through {{Wiki|Feminine}} Eyes),Berkeley: [[North]] Atlantic BookS. |
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+ | |||
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+ | {{R}} | ||
+ | [[Category:Dakini's]] | ||
+ | [[Category:Vajrayana]] | ||
+ | [[Category:Tibetan Buddhism]] |
Latest revision as of 06:51, 13 October 2020
by Dr. Sónia Gomes
ABSTRACT
Concepts of 'Guru' and 'Dakini' are internal metaphysical realities. Evidently each human psyche contains both male and female principles. The male principle and its qualities are recessive in woman and the female principle is recessive in man, even as the Dakini's dominant Emptiness cannot be separated from the recessive skillful means, which is ever present but unstressed. In the semiotics of Anuyoga, both the white and red elixirs run in the psychic veins of both men and women, although the Guru's complexion is white while that of the Dakini is red. Women are literally embodiments of a fundamental quality of wisdom and are intrinsically sacred. Men likewise embody the basic qualities of compassion and skillful means and are equally sacred. And yet, in their physical embodiment, both men and women share subtle masculine and feminine qualities of phenomena.
In Tibetan Buddhism, the Dakini is, above all, a symbol of embodiment of feminine in esoteric yogic practice. In traditional domestic settings, women's lives revolve around nurture, birth-giving, suckling, menstruating, and caring for the young or infirm. For the female, the Dakini represents embodiment of sacred feminine that is not defilement, nurture that is not a fate, and relationship that is not subordination. Even while she affirms qualities that have been associated with womanhood in every culture, a Dakini is supposed to question the entanglements of home, family, subjugation, and vanity that have bound those qualities. Women have power simply because they have female bodies, which are seen in Vajrayana sacred outlook to be the emanations of the wisdom principle.
Keywords: Dakini, Symbol, Wisdom, Archetypal, Female Body, Channels, Winds, Women, Psychology, Vajrayana, Feminine Principle, Yidams, Vajrayogini, Anuyoga.
Veneration of Dakinis appears to have first emerged in India sometime between
the 8th and 10th centuries. The original Dakinis may have been the female consorts
shown in yab-yum images. About the same time, Dakinis also appeared in Hindu art and
stories, originally as evil and malevolent spirits. But it was within Buddhist Tantra that
Dakinis developed into richly complex archetypes of liberating power.
The Dakini tradition was transmitted from India to Tibet, and today Dakinis are
most closely associated with Tibetan Buddhism. Dakinis also are found in Japanese
Shingon Buddhism, where they came to be associated with foxes. In Japanese folklore,
foxes have many magical properties and can take the form of human women.
From the point of view of sacred outlook, women are the embodiment of the
principle of emptiness. Taking the form at face value in a substantial way causes the
observer to miss the essential nature of the form. That is why the “Dakini” is a symbol.
When we see the symbolic nature of the Dakini, there is fresh insight about the nature of
all phenomena. For these reasons, this paper speaks of the "feminine," not of the
"female." When Dakinis are spoken of as "female," mistakes can be made in interpretation.
Beauty, harmony, health, self-confidence, wisdom, personal development,
complete happiness, perfection, overwhelming fulfillment, great success in all aspects of
life, wonderful couple-relationships etc. all are accomplished naturally on the way of
becoming a perfect woman or, in Tantric words, a “Dakini” or genuine manifestation of
Shakti!
THE IMPORTANCE OF WOMEN IN TANTRIC QUEST
The Tantras are gynocentric texts in which women are often the subjects of the
discussion, it does not follow that women were the recessive objects of male observation
or subjugation. In my view, since these texts were not created by men in isolation from
women, they do not express exclusively male views. These views grew out of communal
exploration and practice and proceed from the insights of both women and men. Indeed,
many of the insights contained in Tantric writings can only find their source in practices
done by women and men together. The texts openly present Tantra as a religious path
on which the lives of women and men are closely intertwined. I contend that the extensive
descriptions of the interactions and shared practices of women and men are in
themselves sufficient evidence that the Yogini Tantras are the products of circles
consisting of both women and men. Therefore, in my view, women ought to be included
among the creators of the Tantras since the texts reflect the views and interests of women
as much as those of men.
Reading texts as repositories of the insights of both men and women1, rather than
approaching them as texts written solely by and for men, opens new avenues of
interpretation. Passages on women can be examined for potential evidence of how
women viewed and experienced their own lives.
Two pervasive paradigms have prevailed, sometimes facilitating understanding,
but finally inhibiting an appropriate explanation of the Dakini in the Tibetan Vajrayana tradition. The first, prevailing model is that of the anima in Jungian psychology, an
archetype of the feminine closely associated with the unconscious2, embedded in the
psyche of the male. The second, more recent model derives from feminist sources, which
treat the Dakini as a female goddess figure who may be, on the one hand, a creation of
patriarchal fantasy or, on the other, a remnant of some pre-patriarchal past who
champions women in androcentric settings. Each of these paradigms has obscured an
accurate understanding of the Dakini in her Tibetan sense.
Is it probably mutually beneficial for the Dakini lore to be made more explicit in
Western Tibetan Buddhism? Dakinis represent the domains conventionally attributed to
women, such as embodiment, sexuality, nurture and sustenance, and relationship. But
for Dakinis, these domains are transmuted into realms that are not merely conventional
but are much more profound than the concerns of daily existence. When Dakinis take
human form as teachers and yoginis, they deal with many issues that may prove
obstacles to ordinary women, such as discrimination, rape, social limitation, and abuse.
But these Dakini women serve as models for how obstacles may be turned into
enlightenment.
In short, the Dakini lore provides genuine support for women practitioners, whether
Eastern or Western, to develop confidence, perseverance, and inspiration in their
meditation practice. But this lore also provides support to the spiritual journeys of men,
showing the locus of wisdom in realms that male practitioners often ignore.
FEMALE - THE ARCHETYPE OF WISDOM
Unconsciously the patriarchal world began to assume that the feminine experience
to overcome challenges and to fight the ignorance through patience, compassion and
intelligence was as valuable as the masculine.
The feminine strategy to defeat the destructive force, which we find in the
mythology of woman-hero is quite different from the masculine. Feminine taming power
is sometimes stronger and much appropriate than the combative effort of man.3
The archetype of wisdom is an energy center that channels the instinctual energies
for heart-to-heart teaching. The attentive, tender, sensitive, actively receptive, concerned
heart purified of all hardness, indifference, prejudice, and hatred. It is a result of the
psychic experiences of countless women, knowing the secrets of the Earth. That’s why I
believe we do not need to renounce this experience, but to unfold it. It is our great
ancestral heritage and we must not loose it. Because if we abdicate from our feminine
nature and we prefer to neutralize the gender effects – this psychological experience will
be lost forever.
VAJRAYOGINI – QUEEN OF DAKINIS
Perhaps the foremost female Buddha is Vajrayogini. She is blood red and has
loosely flowing black hair; she is dancing, wears bone ornaments, and brandishes a skull cup brimming with ambrosia. She is beautiful, passionate, and untamed. Sometimes this
supreme liberator tramples corpses underfoot, and sometimes she soars in the sky.
Vajrayogini often appears alone, but sometimes she is portrayed with a retinue of yoginis,
and occasionally she has a male partner.
The identification of human women and goddesses is often voiced by a female
deity. For instance, about the Vajrayogini, Tantras repeatedly state that she reveals
herself in and through women. She claims all forms of female embodiment-including
supernatural beings, women of all castes and forms of livelihood, female relatives, and
female animals-participate in her divinity and announces:
“Wherever in the world a female body is seen, that should be recognized as my
holy body.”4
For women, the relationship with Vajrayogini is one of identity. The presence of female Buddhas in the iconography of enlightenment affirms that a woman can attain Buddhahood in her present lifetime, in her present female body. While a woman's relationship with Vajrayogini is one of identity, for a man it is primarily one of devotion that he must extend to women as her living representatives. Devotion to goddesses like Vajrayogini should be expressed as respect for women, while respect for women provides a way of measuring devotion to a goddess5. Identification with divine female role models gave women an unassailable basis for self-confidence, namely, the "Divine pride".6 Carl Jung called it Divine Archetype7 that comes from awakening one's innate divinity. The presence of divine female exemplars who openly rejoice in their femaleness, free from shame and fear, seems to have empowered women to speak the truth fearlessly, to be physically and mentally adventurous, and to be argumentative and aggressive when it suited them. In the Tantric biographies, women freely and without apology reprimand men who need to be recalled
to a direct vision of reality, by challenging his prejudices, shattering a cherished illusion,
or puncturing an inflated self-image.
As an archetypal symbol of the feminine, the Dakini brings fiery wildness and deep
instinctually of feminine… As an aspect of anima, she is at the heart of our relationship
life. The Dakini is known as a messenger, a bringer of profound intuitions, and insight into
the deepest aspects of the psyche.8
VAJRAYOGINI – INSPIRATION FOR WOMEN IN MODERN TIMES
We can bring Vajrayogini Archetype to our daily and modern life. As Women, we
need to develop new paradigms and inspire ourselves in strong and wise feminine models
and Archetypes, like Vajrayogini. If one brings her one’s ego, she is ready and willing to
trample it under her feet. She brings the passion needed to fulfill one’s goals. Dynamic
that she is , she is also indestructible in essence. She takes on a passionate persona,
one derived from the real passion in one’s soul.
Like the Vajrayogini, a woman ought to be on fire with primordial zeal. She should not be
afraid to express her enthusiasm for what she really believe in, in a relationship or venture.
She should fully engage. Once she is on fire with eternal spiritual light, there is nothing to
stop her being fully present in the transitory events of the world.
A woman should not be afraid to be intense if the occasion calls for it. She should
live her life in a more passionate way. Vajrayogini demonstrates a state of total awareness
which is vitalized by the free flow of passion. A woman should emulate her , but one
should be aware that Vajrayogini’s passion is free from selfish or harmful expression.
A woman should apply the same principles to the expression of her passion.
Vajrayogini integrates within herself both male and female principles. She has united her
ability to focus and execute with crystalline clarity and precision with the passionate and
compassionate nature of her ardent heart. In her is found the indivisibility of wisdom and
means. The end does not justify how one gets there. Vajrayogini seeks impeccability in
her intention and execution in alignment with that intention.
A woman ought to bring her passion into service of truth, of a higher cause.
The Bodhisattva vow encourages enlightened beings not to take their full liberation
until all sentient beings are liberated. Vajrayogini is a glowing example of how being
oneself’s bliss is both the example and the fulfillment. Vajrayogini encourages women to
revel in the sheer joy of life and its spectrum of senses and emotions as the magical play
of bliss and emptiness.
SUBTLE BODY – DAKINI CHANNELS
All the energy of the channels is related to the feminine energy, including among the men.
The reason is because for nine months we are in the womb of the mother and although
the father provides the sperm, most of the energy comes from the mother.
Each point of the chakra has its own functions. When the chakra has some imbalance, it
will manifest in the points. If the outer points are disturbed, the chakra can be affected,
as a damaged petal can affect itself.
The energy of the points can be activated through meditation, recitation of mantras,
yoga exercises or massages. 9 The thirty-two Dakini points are related to the macrocosm.
Each of the thirty-two points of our body is connected to the thirty-two points of energy of
our planet.
CONCLUSION
Tantric biographies portray bold, outspoken, independent women. Tantric texts
describe how women should be respected, served, and ritually worshipped. Tantric literature introduces practices performed solely by women and others performed by
women and men together.
Miranda Shaw mentions how the founders of Tantric Buddhism included
independent women who made a significant and valuable contribution to shaping a
unique outlook on gender roles, attitudes, and interaction 10. Unfortunately, Tantric Buddhism is too often associated with physical sex, a largely mistaken notion, which
causes many people to form a rather negative view of Tantra. For others, Vajrayana may
seem to contain too much mysticism for their liking.
But regardless of whether Tantric Buddhism/Vajrayana is our cup of tea or not,
Buddhists from every tradition would do well to try and capture this vision of gender
relations, for in a world where women are still not fully equal, there is much more work to
do, and in my opinion, Buddhists should lead the way in dismantling the parameters of
inequality, not just for women, but for all people.
That’s why my intention in honoring the memory of these Dakinis and ancient
yoginis is not to titillate - but to remind us there was once a very different world, one in
which sexuality was not seen as dangerous, or something to be controlled, but venerated
as divine. A world in which women were valued not just for their beauty but respected for
their spiritual power.
Enlightened wisdom, as a revered attribute, is represented through the feminine archetype of Prajnaparamita11. She is the one who ever dwells in the perfection of prajna, life- and love-giving nourishing wisdom. Prajna, translated as “wisdom,” literally means, “before knowing.” Prajnaparamita, “Perfection of Wisdom,” is a body of wisdom texts that are preserved within Mahayana Buddhism. These address the mystery of consciousness personified as the “Mother of all the Buddhas.” From her formless, loving, undivided, intuitively intelligent womb of awareness, wisdom is born. The power of the feminine is in her receptive formlessness, which she trusts as a natural source of intuitive truth. However, because she has been shrouded for centuries in patriarchal conditioning, particularly within a masculine spiritual paradigm, she doesn’t trust her deepest knowing. Instead of a refuge, it is a place of doubt, and because it is formless, it is a place to fear—and so she seeks direction and definition from the masculine. She doesn’t have confidence in her inner space, which is a fount of intuitive wisdom. By reclaiming the legacy of the yogini, a yoga in which the female body was divine and its biological processes celebrated and harnessed for healing, ecstasy, compassion, freedom and illumination, I believe we can toady learn something about the true meaning of “body positivismy”.
DEDICATION:
Much praise and gratitude to all the great masters, past, present, and future, who have kept the Dharma accessible. May it continue to flourish. May the merits of this academic paper bring benefit to all.
ENDNOTES:
1 Miranda (1994). Passionate Enlightenment: Women in Tantric Buddhism, Chapter I– Seeking the traces of Sky Dancers ;Princeton University Press.
2 Jung, Carl Gustav Jung( 1958 ). "The Psychology of the Child Archetype" and "The Special Phenomenology of the Child Archetype," Psyche and Symbol, pp. 113-47.
3 Dimitrova, Stefania(2006). “Communicating science and the female archetype of wisdom”. Paper presented in session IV of the conference Science Policies Meet Reality, Prague. 1-2 December 2006.Available at following link: https://www.academia.edu/7441948/Communicating_Science_and_the_Fem ale_Archetype_of_Wisdom
4Christopher S. George(Tr.)(1974). Candamaharosana Tantra. A Critical Edition and English Translation. American Oriental Society.
5 Preece,Rob (2006). “The Psychology of Buddhist Tantra”, NY: Snow Lion.
6 Tsoṅ-kha-pa Blo-bzaṅ-grags-pa (1987).Tantra in Tibet: The Great Exposition of Secret Mantra ,Tranlated by Jeffrey Hopkins. New Delhi: Motilal Banarasidass. 7 Carl Jung “Special Phenomenology Part IV- Psyche & Symbol 8 Rob Preece, “The Psychology of Buddhist Tantra”
9 Chenagtsang, Nida & Ngyuen, Tam(2013). “The Tibetan Art of Dream Analysis” Sorig Press Limited. 10Miranda Shaw , “Passionate Enlightenment”–Chapter 3 11Thanissara (2015). “Time to Stand Up - An Engaged Buddhist Manifesto for Our Earth”(The Buddha's Life and Message through Feminine Eyes),Berkeley: North Atlantic Books.
BIBLIOGRAPHY
1. SHAW, Miranda(1994). Passionate Enlightenment: Women in Tantric Buddhism, Chapter I– Seeking the traces of Sky Dancers; Princeton University Press. 2. Jung, Carl Gustav Jung( 1958 ). "The Psychology of the Child Archetype" and "The Special Phenomenology of the Child Archetype," Psyche and Symbol, pp. 113-47. 3. Dimitrova, Stefania(2006). “Communicating science and the female archetype of wisdom”. Paper presented in session IV of the conference Science Policies Meet Reality, Prague. 1-2 December 2006.Available at following link: https://www.academia.edu/7441948/Communicating_Science_and_the_Fem ale_Archetype_of_Wisdom
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