In Theory there would be no need for gender aspects.
But, of course, religion is all about learning to deal with the real world; it's even one of the defining characters of, say, the Christian Holy Spirit. Transcendence happens among everyday experiences, including the experiences of relating to male and female perspectives.
So, yes, it is very reasonable to nurture a healthy understanding of female perspectives in a society such as ours that is still a bit too male-centered.
Very good, Luis. I agree with you. But as I gather from what we study, we're stuck in
samsara with our karma and our delusions until we can fully realize our enlightenment while being engaged in this realm.
Here's my thoughts to add on your response - It not only is reasonable, it is imperative to understand the female perspective
and to utilize this perspective in our decision-making for the benefit of all. What I'm investigating is
how exactly to do this.
BTW, you rock, Luis. You know that? :jam:
MysticSangha its the lack of a significant feminine principle in Buddhist tradition which keeps me as keenly interested in Taoism as Buddhism. I need the contrast.
I haven't read Passionate Enlightenment but I have read Dakini's Warm Breath and it contributed to a feeling of disillusionment that Buddhism as a tradition had maintained a strong feminine principle running through it. Maybe that could change in time. Maybe you're changing it.
WHOOT! Well..........we'll see. I'm extremely feisty and outspoken, and I do hope that my explorations into this discussion that may bleed into our Dharma center doesn't cause a rift. I believe this is much-needed. Other women have expressed a profound interest locally, and more than a few men have mentioned they'd like to see this happen.
Miranda Shaw's book
Passionate Enlightenment is extremely good, and I would recommend it to anyone.
As far as your grievances about how masculine Buddhism culturally is practiced, I couldn't agree more. To add, I would say that the masculinity is still present in undertones of Western Buddhism, but the goal seems to present the practice as genderless as possible. What I have found in my experience (and this is purely my own so I can't speak for other Buddhists), is that here in the U.S. we often find practitioners who are:
Male and still walk, talk, and act with a fair amount of masculinity, OR males have completely shed gender qualities altogether with the goal of transcending gender roles, habits, and tendencies as was theorized earlier....
OR
Females who have shed the gender qualities altogether, OR walk around (strictly my opinion) like castrated males.
I continue to fail to see constant forms of femininity in Buddhism that doesn't seem to simply go along with cultural norms. And it is my present goal in investigating if this simply is my own delusions/attachments that I'm working through in the life, or if there really is more to the story here. :trampo:
The feminine principle truly was the dominant principle in Taoism. Keeping with the old ways it still is. e.g:-
"It was not only the philosophy of Taoism but also the Taoists' approach to nature which encouraged the early development of alchemy and science in China. The Taoists adopted a very receptive and open attitude to the world around them. They valued the qualities of yielding and tolerance. They did not try to impose their views on nature but rather contemplated it as they found it. By carefully observing its phenomena, they began to understand its ways.
The associated this receptive attitude with the 'feminine' approach to life. They called it the 'valley spirit'. Lao Tzu observed:
The valley spirit never dies;
It is the woman, primal mother.
Her gateway is the root of heaven and earth.
It is like a veil barely seen.
Use it; it will never fail.
In the original Chinese, 'woman' is literally called the 'Mysterious Feminine'. The feminine is not therefore a veil which hides nature but a thread which is woven throughout its fabric which if properly understood and tended can be used to accomplish great things. Indeed, the 'valley spirit' came to symbolise for alchemists the golden elixir itself." - The Philosopher's Stone by Peter Marshall
Utterly brilliant, SW! Thank you!
What I'd like to do is somehow bridge what seems to be a gap between philosophers and mystics who wax poetic beautifully about our feminine nature and female-ness IN nature, and to have real, live, women who can realistically be considered part of a lineage. What tends to happen for me, is I see great and wonderful abstract descriptions of a mother-figure, or a consort, or a partner, or a maiden in theology but
so very little flesh and blood women that I know who are readily available to discuss women's issues and perspectives and hormones and on and on and on from a spiritual POV.
Right now, and perhaps you could shed some more of the grievance about how patriarchal many forms of Buddhism still takes, a lineage is filled with man after man after man after man. If we really can transcend gender, then were are the women in these positions?
June Campbell once stated:
Reductionism, incorporation, and assimilation of the female into the male domain renders her as "other", a category in which she is defined by and through her relation to the dominant force - the male. In other words, she is unable to define herself, and must rely on the "enlightened" men in the lineage to establish her position vis-a-vis her own........The absence of a female-centered symbolic, articulated in the context of a female subjective, has given rise to an ambiguous presence within the institutions of Buddhism, and created a situation of compromise for women practitioners." - from Traveller in Space
I largely agree. Like a male godhead, and a male Jesus, and male Moses, we have a male Buddha, a male Krishna.........men have historically been in written history the people who have had contact or visions of the Divine, or who have instituted teachings for people to follow. It isn't too difficult to find many descriptions of the godhead to have male qualities, eh?
*giggle*
The missing links, IMO, are the female subjective that Campbell discusses. Tibetan Buddhism is rich rich RICH with female arhats, dieties, bodhisattvas, and Buddhas (along with titles like "mother of all the Buddhas), but consistently fails to show female representation in the highest lineages and teachers. It's nice to hear stories of Yeshe Tsogyal, Prajnaparamita, Vajrayogini, and all the female dakinis who appeared to siddhis like Tilopa and Padmasambhava.
It's just too bad
we haven't been able to talk to them or receive secret teachings and transmissions.
What gives? Hmmmmm..........