Dakini's Warm Breath: The Feminine Principle in Tibetan Buddhism

By Judith Simmer-Brown

The first logo of the female in Tibetan Buddhism is the dakini, or "sky-dancer," a semi-wrathful spirit-woman who manifests in visions, desires, and meditation studies. Western students and interpreters of the dakini, prompted by means of Jungian psychology and feminist goddess theology, have formed a latest critique of Tibetan Buddhism within which the dakini is obvious as a mental "shadow," a female savior, or an objectified made of patriarchal myth. in accordance with Judith Simmer-Brown—who writes from the viewpoint of an skilled practitioner of Tibetan Buddhism—such interpretations are insufficient.

In the religious trip of the meditator, Simmer-Brown demonstrates, the dakini symbolizes degrees of private attention: the sacredness of the physique, either male and female; the profound assembly aspect of physique and brain in meditation; the visionary realm of formality perform; and the empty, spacious traits of brain itself. whilst the meditator encounters the dakini, residing religious adventure is activated in a nonconceptual demeanour by way of her direct gaze, her radiant physique, and her compassionate revelation of truth. Grounded within the author's own stumble upon with the dakini, this precise learn will entice either female and male religious seekers attracted to goddess worship, women's spirituality, and the tantric culture.

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After we glance extra, we see that each half has many elements to boot. the basis of the hoop finger is made from dermis, fatty tissue, bones assembly bones, ligaments, and tendons. and every of these is made of many components: cells, molecules, atoms, and so on. We now not snatch what the foundation of the hoop finger could be—it is a phenomenon made from elements, each one of that's made of many extra components. yet this research doesn't show our adventure, within which there's beautiful, radiating sensation that could discover warmth, proximity, strain, and weight.

However, in a while they grew to become dharma partners (che drok) at the course of meditation and have been referred to as brother and sister. She is related to have labored heavily with Nāropa’s leader pupil, Marpa, as translator. The later self sufficient money owed of Niguma depict her powerfully as a wrathful, darkish ḍākinī, a tantric grasp in her personal correct fervently searched for her teachings. Niguma’s Six Yogas heavily parallel Nāropa’s recognized teachings; they either acquired them from Buddha Vajradhara. Niguma gave those teachings to her non secular son Khyungpo Naljor, asking for that he preserve them mystery by way of permitting them to be handed merely to 1 disciple at a time for seven generations sooner than being propagated extra commonly.

123. Aris 1988, 146, 152–56. 124. Fields and Cutillo 1994, 118. Cf. Houston 1982; Barks 1992. a hundred twenty five. Fields and Cutillo 1994, 117. 126. the difficulty of secrecy in Tibetan tantra is a debatable one, topic to feminist critique mentioned in Campbell 1996, 97–123; 126–30. however it is necessary to appreciate why, commonly conversing in Tibet, it was once part of karma-mudrā perform. 127. This refers to her coming from one of many vintage ḍākinī households. different concerns relating to her beginning parentage and so forth are topic to a couple debate, based upon the resources.

Hold the profound essence mantra like your breath. price the profound construction and crowning glory as dearly as your physique and existence. 1 —GURU RINPOCHE’S recommendation TO PRACTITIONERS OF VAJRAYĀNA THE younger YOGIN VIRŪPA was once given the yidam perform of the Sow-Faced Ḍākinī Vajravārāhī. He threw himself into his perform for twelve years, finishing twenty million recitations of her mantra, yet no symptoms of growth arose, now not even an auspicious dream. He fell right into a deep melancholy and broke his rosary (mālā), throwing its beads right into a latrine in disgust.

18 With this article and the commentaries that undefined, the nice Goddess is interpreted and understood via classical topics from the Vedas, the Upaniṣads, the six philosophic faculties, and the epics. briefly, the female precept of śakti from the Indian tantric culture used to be assimilated into Brahmanical issues in classical Hinduism, and the Goddess grew to become a necessary “theological” measurement of the Hindu culture. inside of this cult, she turned greater than simply a person goddess and emerged because the Goddess, the fundamental female element of the divine, linked particularly with construction.

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