sign in sign up
<<
Home , Geshe, Joan Halifax, Karmapa, Tara (Buddhism), Tenzin Palmo, Village Zendo

society/cover theme Celebrating the Feminine in As women change the landscape of Buddhism, Buddhism is transforming the lives of women

or centuries, women were not good enough — to lead families, communities, countries, or even attain enlighten- ment. Men were simply better at everything. Not too long ago, just about everyone believed this - both men and wornen. Often, women were the worst at putting down other women. From the homes to the monasteries, women walked two steps behind men. The women's liberation movement of the 70s, and modem advances, changed all that Women in the West and East now hold leadership roles in all areas of society bringing about more equality everywhere — from the boardroom to the temples. Wrth education and economic opportunities, many women have come to believe in themselves, their self-worth, and in valuing other women. For Buddhsts, this has also brought a wave of change, with a renaissance of women stepping forward as teach- employers, or community leaders - Buddhist women say ers, , students and leaders. Writi renewed confi- the teachings have brought new meaning to traditional dence, they are creating new nunneries, centers, retreats roles, turning them into sacred paths to enlightenment. and books, offered from their perspectives as women. When this happens, women experience a different kind of Often speaking from personal experience, they exemplify freedom, no longer tied to a , but Solving towards a compassion as women, and make the teachings more greater liberation from delusion. accessible to other women and men. In celebration of this dynamic interplay between Yet while contemporary women are changing the women and Buddhism, we offer these stories of women face of Buddhism, the (Buddha's teachings) is in the West and East, women in transformed roles, and all also transforming the everyday lives of women. of us as embodiments of the feminine spirit. Regardless of their roles — as , daughters,

18 March/May 2003 S ILKSCREEN BY MAYUMIOD A on tothatself-identity" you're awoman?' course notWomencan'tattainenlightenment'Hesaidit Western Buddhism. confident womenwhohaveturnedto archy. Thisconfluencehasproduced movements, thathavequestionedpatri- in theWesthascoincidedwithfeminist was sayingthatyoucan'tattainenlightenmentifhold How canyousaywomencan'tgetenlightened?' years andyou'vealwayssaidjusttobelieveinyourself. with areallystraightfaceandthenwalkedintothekitchen. report thatmeditationpracticeistransformationaland ever theymayfindit,"writesKarmaLeksheTsomoin direction, incorporatingwisdomwher- with apatriarchalpath,arecreatingtheir aspiration toleadThisisalandmarkin appetite, opennesstoinnovationand Buddhist practicewithgenuinespiritual several contemporarygenerationsof Women andmeninWesterncommunitiesareaskingvital Vipassana andTibetanBuddhistcommunitiescomment empowering, providingthemliberationthatpoliticalmove- interest ingenderissuesandinstitutionalstructures.They Buddhist practicewithgustoandinspiration,little murky tocommunity.Manyconvertwomenhavepursued "Buddhism throughAmericanWomen'sEyes:' that havenutturedtheirdevelopment convert communitieshaveattimes wiledfireoftheir Western environments.Somefirstandsecond-generation archy gohandinhand? desirable inWesternBuddhism?Dohierarchyandpatri- teacher/student relationship?Towhatextentishierarchy social andinstitutionalformsatemostappropriateforthe the roleofspiritualteacherinBuddhism,andwhat questions forthefutureofBuddhisminWest.Whatis nist concernsaboutpatriarchalpatternshavesurfaced. attended mostlybywomenpractitioners. anecdotally thattheirmeditationprogramsandretreatsare ments couldneverdeliver.Infact,membersofthe nurture fromthose sameAsianfontsofwisdom.The great women couldbedeprivingthemselves ofessentialcultural Asian traditions,prematurelyrejecting teachersandforms a Buddhismthathasnotbeenthoroughlyimplantedin C In otherwords,Ihadgraspedman-womanconceptHe I followedhiminandsaid,Tvebeenwithyoufortwo The recentrenaissanceofBuddhism He juststaredatme,pointedhisfinger,andsaid,'So Yet, insomeestablishedBuddhistcommunities,femi-. Among WesternBuddhists,theissuesvaryfromcorn- 'American women,havingbroken But fromtheperspectivesofmany otherwomen,these Asking thesequestionsexposesthecentraldilemmaof mastersinKorea,andhesaid,'Ohno,of early encounterwithher Rhodes, theKoreanZenmaster,spokeofan Saha "Iaskedhimiftherewereanywomen an womenattainenlightenment?Barbara Koreanteacher,Seung meet,theresultisanewbrand BY JUDITHSIMMER-BROWN in theWest Buddhist Women of compassionateteachingintheWest When ancientBuddhismandmodern , by maleteachers.Oftenthisiswhatattractsstudents— practice arenotgenderedones. matters onlyatfirstWhenmindmeetsmind,gender whether maleorfemale,theyreportthatgenderreally great dealtotenchus,andwemustbecarefulnottakea teachers whobroughttheDhannatoWeststillhavea male orfemale—towomenteachers.Aclearexampleof teachings, womenoftenemphasizeelementsoverlooked is partofthedreamencounter,andrealissues able inourBuddhistheritages. short-term approachregardingwhatisvaluableornotvalu- "women doingitdifferently'istheemphasisthatcertain number ofwomenteachershavealsodevelopedtheirown teachers haveplacedoncompassionorloving-kindness.A the Lioness:Women'sDharmainWest,"appearing"Westward Judith Simmer-BrownischairoftheReligiousStudiesDepartmentat make surethatdoesnothappen. Buddhism willbeforgotten.FranIdy,itisuptous that therichcontributionsofwomeninWestern feminist influenceshavebeeninsufficient,itislikely copy theculturalsettingsinwhichtheyreside.If these traditionsenterthemainstream,theycommonly beingestablishedinnewculturalsettings.As charismatic orleadershiprolesinthefirstgenerationof the Westisremarkable,itimportanttoputintoper- were patriarchalinstructure. communities afterleavingmoretraditionalsanghasthat and MartinBaumann.PublishedbyUniversityofCaliforniaPress, Buddhism." ThisessayisadaptedfromachaptertitledTheRoarof of "'sWarmBreath:TheFemininePrincipleinTibetan oftheTibetanKagyuandNyingmatraditions.Sheisauthor University,andaseniorteacherintheShambhalaBuddhist spective. Itiscommonthatwomenoftenservein 2120 BerkeleyWay,Berkeley,CA94720. Regents oftheUniversityCalifornia,editedbyCharlesS.Prebish Dharrna: BuddhismBeyondAsia,"copyright(c)2002,byThe When womenteachersmeettheirstudents, On theotherhand,inemphasisanddeliveryof While theparticipationofwomeninBuddhism March/May 2003MANDALA19 women, having wherever they are creatingtheir direction, incor- patriarchal path, broken witha "American may findit," porating wisdom through American writes KarmaLekshe Women's Eyes." Tsomo in"Buddhism ang Kwi-Hi is a successful Korean Buddhist lec- life makes it more attainable. turer, novelist and scriptwriter. She is also hand- Buddhism in the past has been patriarchal. Not because capped and bound to a wheelchair. She created it is intrinsic to Buddhism, hit because it would have been the Association of Disabled Writers and a litera- astonishing if it had not been, due to the existing social con- ture magazine for disabled writers. She also wrote ditions. Buddha was already going against the grain of his P time, by allowing an order of nuns to form. Nowadays, the a novel about being disabled. As a university student, she ini- tially studied Buddhism without faith in it, but quickly real- positions of nuns in traditional Buddhist countries are still ized it could be very helpful and started doing its practices. influenced by cultural conditioning. Based on my research in various countries, I would grade it this way: in Korea, the nuns are 95% equal to men; 95%; 60%; ' 45%; Burma 30%; and Thailand 5%. Buddhist Women was 30%, but now that Sri Lankan nuns can receive full ordination, their positions are improved. in the East Still, regardless of practice or tradition, I found a com- mon thread among all the women I've met — , awareness and attentiveness. They apply the teachings to Buddhist are gaining equality their daily lives as much as possible, and they develop cre- through education, work and independence ative and meditative responses to situations they find them- selves in, for their own benefit and for others. BY In Korea, I met many nuns who said they became nuns in order to be free spiritually, but also socially and culturally. In a Confucianist society like Korea, they would have been Now, she applies Buddhist tenets in her daily life. restricted to being the daughter of so and so, then the wife of This was one of the characteristics of the nuns and lay- so and so, and finally the of so and so. By becoming women I met in Korea: they were not weak females need- nuns they believed they would have more opportunities to ing protection but strung, capable and warm human beings. realize their full potential as human beings. Whenever I asked them about the position of nuns or , they did not see a problem. They The Buddha gave thought they were equal. They were part of the essential four Martine Batchelor, a Zen in Korea for ten years, is a guiding a great opportu- groups who constituted the great Buddhist assembly: teacher at Gala House, in Devon, UK. She co-edited "Buddhism nity to women to and Ecology", edited "Women on the Buddhist Path", and wrote monks, nuns, laymen and laywomen. The great abbess, "Principles of Zen." Her latest book is " for Life" (Wisdom practice and real- Myongsong , told me that there was no difference US, Frances Lincoln UK). She leads meditation retreats worldwide ize awakening, between monks and nuns. They were both disciples of the and now lives in France. Contact: www.martinebatchelorsorg or [email protected] when he agreed Buddha They were like the two wings of a bird Their mis- that men and sion in life was to spread the Buddha's teaching. women could The Buddha gave a great opportunity to women to prac- equally attain tice and realize awakening, when he agreed that men and Website Resources awakening and women could equally attain awakening and the fruits of the the fruits of the path - wisdom and compassion. Over the centuries, many http://members.tripod.com/ path - wisdom Lhamo/index.html women took that opportunity in whatever setting they found A comprehensive listing of leading and compassion. themselves. Of course, historically, there were many cultur- Buddhist women teachers, activists al and societal obstacles, but it did not stop women. In the and scholars of all traditions. "Songs of the Women Elders" ("" from the Canon), we find many examples of realized nuns during the http://www2hawaii.edu/ tsomo/biblio.html time of the Buddha And 'The Lives of the Nuns" (Pi A comprehensive listing of books Ch' iu Ni Chuan") comprises biographies of leading about women and the divine feminine Chinese Buddhist nuns in the 4th to 6th centuries. in Buddhism. What has helped women recently in the East is educa- tion, earning a living, and being able to live independent http://www.sakyadita.org A listing of resources by the lives. In ancient times, women were more invisible and sel- Sakyadhita International Association dom written about, but nowadays they are more visible, of Buddhist Women because there is more parity in the whole society. Now, there are many Buddhist women teachers, artists, educators, and http://www.enagling.org social activists in the East Buddhist women are inspired by ia/vipassana/vipwomen.html Resources for women in the a great faith in the Buddhist path, and also in themselves. tradition They find creative ways to manifest wisdom and compas- sion in their lives. It seems to me that women have always done so, whenever they have had the possibility but modern

20 MANDALA March/May 2003 Buddhist Women with Impact - founder of Mandela in Colorado, which "integrates the deep feminine into the fabric of Western Buddhist practice."

JOKO BECK - this resident teacher at the San Diego emphasizes daily prac- tice that includes a holistic of living.

SYLVIA BERNSTEIN - a Vipassana teacher in the SF Bay Area, who blends Jewish humour with Buddhist practice.

PEMA CHODRON - spiritual teacher of Gampo Abbey, Nova Scotia, Canada, who brings earthy wisdom and personal experi- ence to teachings.

VEN - Tibetan Buddhist teacher, who gives exuberant deliv- ery of Dharma, and directs the Ljberation Prison Project.

RUTH DENISON - Vipa.ssana teacher, who integrates body movement with practice, at the Dharnma Dena in .

ROSHI - Zen priest and pioneer of "," she works with the terminally ill and teaches shamanic relationship to the environment. The Attendant Who - Abbess of the Zen Center of Los Angeles, which offers sitting meditation and communi- Pledged Her Life ty outreach.

SENSEI ENKYO PAT O'HARA - Zen JACQUELYN KEELEY priest at Village in New York. Leads programs related to JDs, race, class and AGE: 52 PLACE OF RESIDENCE: Boca Raton, Florida MAIN ROLES: Former attendant to sexuality. Yeshe and mother OCCUPATION: College program coordinator BUDDHIST HISTO- RY: Met Lama Yeshe in 1977. Attendant to Lama Yeshe and Lama Zopa (1978 -1984). Co- TONI PACKER - former Zen teacher, who founder of Vajrapani Institute, California (1977 -1978). Director of Meditation founded the Springwater Center in New York, Center (1985 -1986). Founder of Tubten Kunga Center, Florida (1987). MAIN BUDDHIST LES- which shuns rituals, but focuses on aware- SON: stabilizing meditation for clarity and awareness. ness and openness.

VEN - best known for I never saw Lama (Yeshe) as a man, and me down the 's path resulting in doing a 12-year in a Himalayan cave, she is building a nunnery to revive an extinct I never thought of myself in terms of a Enlightenment In exchange, I pledged my life lineage of nuns in the Tibetan tradition. . Anatomically, Lama was a funny, in service, promising to do whatever was nec-

YVONNE RAND - Zen Buddhist priest with pudgy little man, but I knew that was just the essary to make Lama's efforts more effective at Redwood Creek Dharma Center, whose outer casing for a fully developed enlight- reaching and serving sentient beings. concerns about abuse of authority spurred ened mind. We hardly ever talked, and certainly her to develop more egalitarian approaches. One day Lama asked if I knew why he never about my personal matters. Yet, - a leading spent 24 hours a day with me. "You think I despite the lack of conversation, the com- Vipassana mediation teacher and founder spend 24 hours a day with you because you munication was clear. Lama turned me from of the Insight Meditation Society in are my girlfriend?" he asked. "I spend 24 a hippie back into the daughter my parents Massachusetts. hours a day with you, because it is useful for had raised. He encouraged me to wear DIANE VAN PARIJS - a Japanese Pure all kind mother sentient beings!" When Western clothing, and presented me one day Land (Jodo Shinshu) priest, leading the White Lotus Center in Anchorage, Alaska, which Lama finished the sentence, my heart with a plastic ring with a large pink piece of focuses on practices for families. became the prayer to be just as Lama had plastic on it, and said, "Here, I want you to said, to be useful for all kind mother sentient wear jewelry like this." I accepted the sym- MASTER - this Taiwanese beings. bol of opulent Western wealth and retired nun founded the Buddhist Compassion Relief Foundation, an international organiza- I (had) met Lama Yeshe in 1977, in answer my silver and turquoise (Tibetan jewelry). tion which provides medical treatment world- to my prayers, and requested that Lama lead "You twenty century modem Western wide.

March/May 2003 MANDALA 21 woman:' he said. (With me) fashioned in a Western image, Lama showed me off — to his female students in particular — and encouraged them to look like me. For some, Lama's instruction was to wear red nail polish. To another, Lama would pre- scribe blue eyeliner. To all, the message was clear: there is no value in running away from one's and heritage. Lama (taught) that one could have any- thing and do anything, as long as it was for the sake of others. "For example," Lama said, "when you practice Dhamia, you can go to the beach and get a beautiful tan. You can wear expensive clothes and jewels and make yourself gorgeous to others. But you have to do this with the motivation to hook them, and when you have them hooked, you can help them, you can teach them Dhanna. This is successful:' The Daughter Who I never served Lama from the position of a woman needing equal rights. I was a Can Be Anything human being longing to subdue the poi- FELICITY NOEL KEELEY sons in my mind. Lama was the method. I would have done — and would still do AGE: 16 PLACE OF RESIDENCE: Boca Raton, Florida ROLE: today — anything for Lama. Daughter OCCUPATION: High school student BUDDHIST : I hoped for a clue from Lama as to what Buddhist from birth MAIN BUDDHIST LESSON: Being a good person my future would hold. I would hear Lama advise one student to be "great center I try to have compassion for my mother them. To those that don't like me I show my director," and instruct another to "go to because she goes through a lot everyday and best face, am nice to them, and complement business school and be great business man doesn't need bad stuff coming from me them if needed – being cold and distant only for Dharma," and I would hope for some when she gets home. When we get into an makes matters worse. If my friends say profound instruction, as well. Instead, he argument I try to go off and meditate so I something unkind, I tell them not to say that; said, "You make good American mama." don't blow up at her. If I do get upset for and if someone has made them mad, I try to This is not what I had hoped to hear! being yelled at, I look to see if my mom's show them the other person's perspective – In 1986,1 was pregnant and returned to right or wrong – she's usually right, so I that person must feel ugly inside to be able America to be a "good American mama:' make an extra effort to change what I'm to speak so meanly! Although teachers too, Fraught with worry over my circum- doing wrong. I'm currently working on a can sometimes be areal pain, here again I try stances, my ability to manage, and my fear horrible habit I have of talking back. It's get- to be compassionate to them, and not be of being separated from the Dharma, I ting better though, because I start to stop mean back, because they have such a tough prayed to Lama from the very depth of my talking back to my mom in the middle of job, every day! heart to give me a sign that Lama was with what I'm saying! To me, the Dharma really puts things into me, guiding and protecting me. "Lama," I At school, it's sometimes hard to get my perspective because it's you, not a higher prayed, "give me the baby on Christmas peers to understand when I try to think the being, deciding your life, it's how you are Day:' "different" and better way. When someone and what kind of "seeds" you plant – nega- Although the due date for the child's had stepped on a caterpillar by accident, but tive or positive. I've found that the arrival was January 13, 1987, the baby it was still alive, they weren't that under- meditation practice [in which you breath in arrived on Christmas Day, 1986. (I named standing when I put it on a leaf instead of the suffering of others, and breath out relief] her) Felicity Noel. I knew her Christmas killing it. I don't tell people at school that can help me through anything – it not only Day birth was no accident. I knew it was I'm a Buddhist as they are not very nice makes me feel better about myself, because from the love of Lama, and my devotion to about things that are different to them. But I try to take the suffering from the world so this child became equal to my devotion to those that know think it's cool, and want to there is no more, it also brings perspective Lama. learn how to meditate! because I realize that things could be worse It's hard not to get a little jealous when than a stubbed toe, or a throbbing headache. someone gets a better grade than me on a Being a in these times means I have test that I've studied several days for – but I more opportunities. I feel that I can do any- always congratulate them, and am happy for thing!

22 MANDALA March/May 2003 I have always wanted to have kids. I once worried about losing me. He died in August me, which allowed me to open up to the told Lama -Yeshe that I'd always felt like I 1995 in Hawaii, while building our future Buddha energy—to fully take . should have a baby. He said, 'Well, some home. It was a rainy day, and he fell off the I don't do too much to consciously plant people really need to, and some people roof of the house. I heard him fall, ran to his Dharma seeds. I felt that Angelica needed don't. For some it's very bad, and they're side, and was with him for the last 15 min- to experience how we lived our practice – miserable?' 'What about me?' I asked. And utes of his life. Angelica was six years old, that we chose a lifestyle that included a he said, "Maybe you need to have:' and had a major experience of imperma- spiritual path, that we took time to meditate, In 1979,1 met my [late] husband Ashley nence without any veil. I was totally in that we treated her with respect, that we Walker at in . By shock for quite a long time. Angeli helped thought about the feelings of others, and the time I had Angelica, I was 39 and had more than anything, as I had to stay present discussed them. We tried to create a home done the things I wanted to do: traveled, for her. She needed me to be as grounded as where Angell would have the experience of studied, took teachings with the , possible and to continue taking care of her. the Buddhist precepts, and where her par- helped build a center, had a business, did It was difficult for me to meditate at that ents tried to practice the Paramitas. She's long retreats, and had a relationship where time – somehow going deep was a little bit absorbed a lot of Dharma, and it's part of we were focused on each other. I was really threatening. What helped me to meditate her, so whether or not she's Buddhist isn't ready to be a mother. and go deeper into my practice was being the point. If you're really loving and have Before Angelica, I thought I was a with my Dhanna friends. When we would Dhanna heart, it doesn't matter whether patient person – calm and pleasant, with- get together to do pujas, or go to teachings, you call yourself a Buddhist or not You're out much anger. With Ashley, I saw more their energy supported me and protected an awakening being. anger. There is nothing like a child to push your buttons – they're relentless! With Angelica, I got angry because I was tired, and wanted space – I wanted to have a thought, and go from one thought to the The Mother of an next without being interrupted, I wanted to have a phone call, or a talk with a girl- Awakening Being friend. With a partner you can say, "Back off! I'm going to go meditate, or have a SHASTA WALLACE bath, and then we'll talk about it:' Try telling that to your two year-old! If I did, it AGE: 52 PLACE OF RESIDENCE: Boulder Creek, California MAIN ROLE: Mother was the signal for Angelica to get louder, OCCUPATION: Massage therapist BUDDHIST HISTORY: Took refuge with Thai teacher, right in my face! You get to see how far Dhiravamsa, in Northern California (1975). Took initiations with Lama Yeshe and Lama Zopa your practice has gone, what your real atti- (1977). Practices at Vajrapani Institute. MAIN BUDDHIST LESSON: letting go of attachment. tude is, and how much space you have for someone else. You can leave a relationship, and a busi- ness; you can even leave a guru. But you can't walk out on a kid. It's the middle of the night, they're crying, and you're exhausted, but you have to pull the energy from some- where. I would do my prayers at two in the morning and feel like, "Surely the Buddhas would have more compassion than to expect me to do this now after this day!" There's nothing like having a child that BY CYNTHIA MARIE JANSEN really opens you to being giving, and HT) forces you to quit being selfish. It happens RIG ( naturally that you want that person's hap-

WARZ; piness more than your own. The Lam-rim

CH [teaching texts] say try and develop com- passion and love for other sentient beings

PENCER S like a mother has for her child. That kind S

A. of love arises spontaneously with a child. Y

B And with a child it's easier to understand T)

LEF what that feeling of love and compassion towards all others is.

RAPH ( When (my husband) Ashley passed

TOG away, Angelica had a really hard time and HO P

March/May 2003 MANDALA 23 I have felt conflicted about the role of (a romantic) relationship in my spiri- tual path. Ten years ago, I made the decision to live my life under the guidance of my teacher, Lama Zopa Rinpoche. As such, (a romantic) relationship has always come second to fol- lowing (the Lama's) advice. It is extremely difficult, especially for a man, to know that his wishes come second to another man's wishes — even if he is an enlightened one! Because of my commitment, when it comes to the bigger decisions of life, I have made no concessions, and my partner Peter has been the one to make drastic changes in his life plans to support me. Communication, and karma seem to be key. Early in our relationship, Peter (at right) and I read a self-help couple's book that made reference to telling the "microscopic truth" —those little things that we think, but don't share out of fear of how we might appear or hurting our partner's feelings. We worked hard to do this, and it has helped to develop a level of trust that is exceptional. Our ability to have harmonious commu- nication is also dependent on having good couple's karma — a result of avoiding sexu- al misconduct and divisive speech in the past. So, if things just aren't working out, no matter how hard I try, I remember that this entire scenario is being forced on me by karma — my past actions coming at me in living color. A few years back, I was in a verbally abu- sive relationship. This was definitely the result of past negative actions, specifically sexual misconduct and harsh speech. That situation was a catalyst for me to "clean up my act," so I would never have to go through that again. In the same way, I try to remem- ber when things are going well (with Peter) — that this is also a (karmic) result, and be happy for a job well done! The Girlfriend My contribution to the relationship is one of perspective, while my partner's contribu- tion is practical. I offer different points of With a Lama view and know how everybody is feeling. KENDALL MAGNUSSEN He takes care of the car, the firewood, the plane tickets, packing the suitcases. AGE: 39 PLACE OF RESIDENCE: Taos, New MAIN ROLE: Girlfriend in a commit- In this respect, I think the world is upside ted relationship MAIN OCCUPATION: Program coordinator BUDDHIST HISTORY: Took down right now. Really, the women should refuge in 1985. Spiritual Program Coordinator at Land of Medicine Buddha, California (1992 - be in the positions of power and leadership, 1999). MAIN BUDDHIST LESSON: Guru (Union with the spiritual teacher) because of their tendency to ponder, process, envisage. The men can follow-up with effec- needs to do is not compatible with what our ing their greatest happiness — or enlighten- tive action that brings the thing into reality. beloved needs, or wants us to do. I think the ment — and is supporting them to do that – An individual's journey to enlightenment mark of "true love" is that each of the couple materially, emotionally, and from the depth is highly personal. Sometimes what one is happiest when the other member is pursu- of their heart

24 MANDALA March/May 2003 Do female teachers bring benefit that is As a teacher, I see myself as a source of assisted-enlightenment, so to speak, called different front male teachers? For me, the information and support. I like meeting stu- the dakini principle. In this context, clakini question is not female versus male, but fem- dents to explore what is happening in their is understood as "skillful movement"– inine styles of teaching versus masculine practice, both on and off the cushion. I like to functioning in complete wisdom. In the styles. A feminine of warhing (and see Dhanna penetrate the whole person. I clalcini's hands, all phenomena become there are many male teachers who embody a especially like to help practitioners gain Buddha activity. feminine style) is above all, loving, nurtur- awareness of who they are, what their needs What is often lacking for Westerners, ing, and guiding. The Tibetan word lama are, and how they can practice in an inspired who wish to access the dakini principle, is a means, highest wisdom (la) transmitted and nurturing way, without diluting or dis- healthy balance on the one hand of humility through love (ma). So a lama is a spiritual torting the Dhanna. and devotion, and on the other, of personal mother who nurtures their children through Although spent extended empowerment and permission to invite the the stages of the path. In this approach, suc- periods of time in isolated retreat, she did not dakini as a source of liberation. Both women cess is not about accomplishing or complet- shrink from the world. She spent the greater and men have to find their inner dakini, so to ing practices, but in always staying open and part of her human life "in the world" — offer- speak. This must be learned consciously. relaxed, thus allowing yourself to be effected ing her teachings and her very being to all. And they must learn to trust it by your practices, rather than doing your She infused all her roles — daughter, When Yeshe Tsogyal was rejected practices in order to get an effect. princess, , consort, teacher — and eso- throughout Met, she remained true to her- As a teacher, my challenge is creating a terically, the mother of all beings and all phe- self and her teacher. For women in particu- place in this world for this type of non- nomena. lar, locating our inner dakini requires authoritative, experiential style of sharing All roles – or phenomena – are converted expanding our sense of who we already are. Dharrna. Personally, the only thing that into great bliss-, and in turn, great Then it means using our resources to take the works is to stay centered in myself, to know bliss-emptiness alms into more phenomena. next step, without getting lost in judgment or who I am and what I do, and to trust that To accomplish this, there is a form of comparison. that's enough. Success for me is not meas- ured in how many students there are, or how big the programs are, but in personal terms – how centered, happy and relaxed I am in A Teacher of myself, while using my Dharma experience in helpful ways. My source of inspiration, in terms of the Feminine Bliss feminine, is Yeshe Tsogyal, a woman who LAMA DECHEN YESHE WANGMO lived in 8th century as a human dakini, a feminine expression of enlightenment. In AGE: 53 PLACE OF RESIDENCE: Big Island, Hawaii ROLE: Teacher OCCUPATIONS: 1997, during a difficult period of my life, I teacher of Buddhism, translator of Tibetan scriptural texts, workshop facilitator and remembered the counsel of counselor BUDDHIST HISTORY: Took refuge in 1978 in Canada from the 16th Gyalwa Rinpoche who advised Westerners to read . Uved nine years as a monastic. Cloistered retreat in the US, under the direction of Kalu the biographies of spiritual masters. So I Rinpoche (1982 -1985). Authorized as a lama in the lineage by Lama Tharchin O Rinpoche (1992). Director of Vajrayana Foundation Hawaii and Lotus Gate Sanctuary, Big Island,

SIT began reading about het Yeshe Tsogyal's Hawaii (since 1994). Established Jnanasukha (VVisdom-Bliss) in 2002, a spiritual non-profit, to PO life story impressed me by its realism. She bring the teachings of Yeshe Tsogyal to the West

ELA ES was a misunderstood child, a coveted woman, an anguished seeker, a committed ANG

BY yogini, a consort, and finally a great spiritual T) master. What impressed me was that she RIGH

( didn't advocate a path of overcoming, of accomplishing, or of ascending that resulted TTCOM; in final attainment She seemed to be pre- SE

WIN senting a unique way, perhaps a feminine

BOB way, of truly experiencing the raw material of life in order to transform it into the nectar

I WWW. of realization. I began using her meditation ETT practice and life story. NS When I began teaching in 1992, my B WI O approach was traditional. Nowadays, I also

BY B rely on my understanding of Yeshe FT)

LE Tsogyal's teachings. And on certain tools

H ( from the Hakomi Method, an experiential

RAP self-study program, based on mindfulness

TOG and non-violence. PHO

March/May 2003 MANDALA 25

California weapons facility, to stop sending arms to Central America. Some members of the group bickered with each other and were quite nasty. Standing under the sky of stars, I saw that we had no idea of how to be peaceful, although we had a wonderful vision of pear. Yet, I didn't know how to model the change I wanted. The next day, I sat down in my little cabin and wrote a prayer asking for a teacher. I painted a design around the prayer and hung it on my wall. A month later, a friend invited me to a Vipassana retreat led by Ruth Denison. I hated it. I faced a torrent of negative emotions, which seemed impossible to work with. So I vowed I would not return. Six months later, I was back. On the fourth retreat, I experienced a deep opening, and knew I had found some- thing extraordinarily valuable. In the Vipassana tradition, there's a qual- ity of mind called appreciative joy, which helps bring about equanimity. I sometimes spend 20 minutes giving thanks. When I feel overwhelmed with disappointment, I start by giving thanks for very obvious gifts, like being able to see and hear, for being able to use my arms, for the trees in the local park. After a while, a rhythm takes over, and I find myself appreciating things I haven't been conscious of. When I touch my inner beauty through The Inner Activist meditation, and honor its expression as a ARINNA WEISMAN lesbian, I am also provided with a vision that guides me. The practice has offered me AGE: 52 PLACE OF RESIDENCE: Northampton, Mass. MAIN ROLES: activist, medi- a way to challenge my hated of homopho- tation teacher OCCUPATION: Meditation teacher BUDDHIST HISTORY: Studied bia, and to look at those parts of my identi- Vipassana with Ruth Denison (since 1979), and S.N. Goenka, Joseph Goldstein and ty that are held as a defense. Michelle McDonald-Smith. Also studied with , and . Resident teacher at Insight Meditation Society (1989-1991). Leads retreats in USA and Of the many differences between men Germany. MAIN BUDDHIST LESSON:The power of taking refuge and women, gay and straight, I think the most important issues have to do with access to political, economic and reli- Much of social takes place in how you relate to what is happening, than gious power, and how this inequality meetings. We are now organizing a can- what is happening," and "Pay attention with springs from our personal and social dlelight vigil with speakers to talk about an open heart." When I have lost it, I say: "I ignorance. I believe we need to work on war and the possibility of peace in Iraq. I forgive myself. I am a student still learning the personal and institutional levels for find myself sitting on a hard metal chair, in on this path of life." transformation, which is why I divide my a poorly-lit church basement, facing an I have the confidence I am time between meditation retreats and agenda impossibly long for the designated building peace and not war. social activism. two hours. I was born in Johannesburg, South This is a significant time in Buddhism, I have been to several recent rallies Africa, to political activists Myrtle and because so many women can practice the where the speakers only spoke of pain and Monty Berman, who fought for African Dharma. We are coming closer to the full suffering. This time, I want some speakers freedom. Driving into the (black African) expression of the Dharma, in both its who will be uplifting. Others disagree. townships with my mother, I was shocked feminine and masculine expressions. When I feel my heart harden, I call on to see the stark poverty and lack of facili- myself to give an open ear and disengage ties. Facing so much suffering burnt an Arinna weisman leads the Dhamma Dena from my attachments. I repeat several impression into my heart. Meditation Center. Contact: 1-413-586-4915 or to myself: "It is more important In 1979, I joined a demonstration at a www.dhammadena.org

26 MANDALA March/May 2003 Like many Western (community are) on paper and can-be categorized. I find If I am using one of our local offices, and of nuns and monks), there is no financial it imperative that I get it all out of my brain, not expecting to meet clients, I wear my support mechanism in place. If we wish to so that I do not use precious meditation time lower robe and usually a yellow T-shirt and stay in our own country to teach and pro- trying to remember a vital point for a client. a maroon jacket. I do not wear robes when mote Buddhism, we have to work to support As a nun, I will not work on military or meeting clients. For client meetings, I wear ourselves. My years of retreat and study brewery accounts — under the principle of formal business clothes. At this point, I am have given me a firm foundation. right livelihood. I do not sit at the bar with representing the company — not my nunnery. The majority of my colleagues are driv- the men clients overseas, talking about the I now have some (Dharma) students that en by money. The proverbial "house, car, business until the small hours. I also do not were initially my staff and colleagues. I often holidays, hobbies" formulate much of their go to some of the social places with them. lead meditation (sessions) in the workplace. desire and wishes. I am not interested in This can sometimes cause a problem. I usu- such things, and do not hold any value to ally say that I do not do my job well if I have Tenn Choesang is developing a business retreat cen- them — other than what they can achieve a late night. This is definitely easier as a ter in England, focusing on stress reduction and ethics. when helping others. female, as men are expected to be a part of Center income will support a nunnery for all traditions. I treat (my staff) as if they are a part of the gang, and so much business is still done Contact: [email protected] my family. I try to (look) at their point of through this route. view first. I use phrases such as: "Please help me to understand this problem, as Jam having a problem with ...." My staff and colleagues know they can approach me, and The Working Woman I do not use or pass on their information. This allows them to be relaxed in the work- BIKSHUNI TENZIN CHOESANG place, when they are also facing problems AGE: 52 RESIDENCE: Buckinghamshire, England NUNNERY: Kachoe Ghakyil L_ing, on the home front. I do not mean that I am Kopan, Nepal ROLE: Employer, Manager OCCUPATION: Client delivery manager, at a a soft touch and easily hoodwinked. I can be multi-national IT corporation BUDDHIST HISTORY: followed Zen (19605), then Tibetan lin- very firm when required. I have done my fair eages with Yeshe Tobden, Geshe Rabten, Lama Yeshe, Geshe and share of hiring and firing. The bottom line is Lama Lhundrup MAIN BUDDHIST LESSON: Tong/en (breathing in suffering of others, that the client services have to be main- breathing out loving kindness) tained, otherwise we do not get paid and keep our jobs. Frequently in corporate life — the wishes of the CEO and senior management is not what is best for their staff, and it is a mine- field of personal agendas driven from the top down. I approach everything without any personal agenda, other than wanting to resolve the issue. It really is a question of empathizing with everyone, and remember- ing that everyone is entitled to respect and wishes to be happy. I remember the first challenge I faced with the company. My project manager had put a German in charge of a Spanish opera- tion, with an English team. After (the German) telling the English team that they ISON MURDOCH were second rate, and the Spaniards that Y AL

B their system was way behind the Germans, I had to fly out to avoid World War Three. I RIGHT) ( had two days to bring it back on track. It required my talking calmly to all parties, as NKARA;

K. well as keeping our (company's) and the IS client's objectives in mind.

FRANC Balancing it all can be a tricky business. Y B

I manage by keeping everything strictly in FT)

E its box. Usually, I do not work late, and I do L not take work home — mentally or physical- APH ( ly. When I am taking on a new client, I often OGR

OT work into the night, until all (my thoughts PH

March/May 2003 MANDALA 27 The Dharmic Politician

RINCHEN KHANDO CHOEGYAL (SECOND FROM LEFT)

AGE: 56 PLACE OF RESIDENCE: DharamsaJa, MAIN ROLE: Former politician; organization director OCCUPATION: Director HISTORY: President of the Tibetan Women's Association (1984-93). Minister of Heatth and Home Affairs (1993). Minister of Education in the Tibetan Government-In-Exile (1994 - 2001). Director of the Tibetan Nun's Project (1997- present). BUDDHIST HISTORY: born Buddhist MAIN BUDDHIST LESSON: nothing in particular

His Holiness the once said, women play roles in important areas. But starting to get an education, this situation "I hear people say that politics is a dirty luckily now, this is changing. will change in 10-15 years time. Eventually game, and that all politicians are liars — but it Never in all my years of working in the it would be good to have nuns become gesh- doesn't have to be that way." You can be a Tibetan community, and in the government, es (Doctor of graduates). Once politician and truthful, which was true for did I feel the need to be more masculine. In educated, it is my hope that the nuns enter me. As a politician, there are certain things fact, women are expected to be more gentle the community as social workers, teachers that need to be done, and if you are truthful and kind, and we are basically that. and even babysitters, and in this way make a to yourself, and handle these tasks sincerely, However, there is a big difference between difference to the lives of others. everything becomes much easier, and more being gentle and being weak— we have to be Dharma is something that can be made so productive. And if things don't work out, it's firm and inwardly strong to achieve what we complicated, and yet it needn't be. If you talk OK, because you have nothing to hide. want to achieve, but we don't have to change about (concepts such as) emptiness, people Integrity is important. I am myself, whether from being who we are. And if anybody tries like me won't understand. But! am lucky to in the kitchen, or in the office, or giving a talk to take advantage of our gentility, that is be married to a husband [Tenzin Choegyal, to thousands of people — it makes the load when you bring all the firmness you have — the youngest brother of His Holiness the much lighter. but not violently! Dalai Lama], who makes the Dhanna so As a political leader I didn't really meet In pre-'59 Tibet, most did not practical. (Through him), I've come to see with any obstacles due to being a woman. receive an education. Today we are going that Dhanna is what you do, everyday from The Tibetan community was very accepting through the fourth generation in exile, and morning to night — as a leader, administrator, towards having a woman hold such posi- the third is completely educated. And mother, wife — all roles I have held and hold. tions. Because women in general have a gift women are taking positions at all levels of for looking at things from a holistic point of the government, and community. Rinchen Khando Choegyal is currently running the view, and in a compassionate way, our con- Education is also key for the ordained. A , which provides educational pro- tribution does make a difference. The world system for educating nuns did not exist in the grams in several nunneries in Dharamsala, India. in the past lost so much, by not having past. However, as the nuns in exile are now Contact: tripusa@igc,org

28 MANDALA March/May 2003

society/global community

Spiritual W omen Aim to Heal the World

A gathering of religious women leaders brings hope for reconciliation, peace and prosperity

Can women change the world? How important is address the most pressing problems of our times. Aung San Suu Kyi, or in this process? Some 500 Sufi practitioner Anne Scott attended as a delegate Buddhist human rights women from 75 countries met In October last yew; to and speaker activist, and Nobel Peace answer those questions. They met at the United Nations Prize laureate, who in Geneva, Switzerland as part of The Global Peace BY ANNE SOOT!' attended the conference Initiative of Women Religious and Spiritual Leaders. Palestinian woman had just finished talking in absentia, said in her Their goal: for women as a collective to bring the wis- about being a woman in Ramallah. She was statement dom from their faiths to address global problems. Their a panel speaker at The Global Peace of support: agenda: to build peace, reduce poverty and spearhead Initiative of Women Religious and Spiritual "All women have social programs. Leaders. something to offer the Buddhists comprised one-fifth of the pankipants. AAn Israeli woman in the audience stood up. She world — as a wife, a Prominent Buddhist women who attended included: asked the Palestinian woman why she just blamed mother, a daughter, a Princess Raitana Devi Norodom of Cambodia, who is Israel, rather than take responsibility herself for better- sister, a friend, a manag- devoted to rebuilding the Buddhist community in her ing the situation of women in Ramallah. er, a politician, a national country; Mae-Chee Sansanee Sthirasuta of Thailand The Palestinian woman tried to speak without leader, a world leader, a business leader. This

SUTHERLAND Director of the Sathira Dhammasthan retreat center in blame or accusation, but the Israeli woman was insis- Bangkok; and attending in absentia was Aung San Sun tent on her point of "personal responsibility." world is beginning to ONAH Kyi, 1991 Nobel Peace prize laureate and leader of the For those of us in the audience, it was a difficult and recognize (this), but per- BY J main National League for Democracy in Myanmar painful moment to witness. haps not enough. I think HT) Other religions represented: Christian, Hindu, we still have to do much,

RIG At this point, a woman from the Congo, Africa, ( Islamic, Jain, Jewish, Shinto, Taoist, Sufi, Zoroastrian, walked up to the microphone. She said that in her to make the world Native American and other indigenous traditions. country, her entire family had been murdered. But she understand that there is BOSCH: a lot that women have

IES Participants spanned a wide range of professions, did not harbor resentment.

RL including: nuns, ministers, bishops, rabbis, swaminis, "I come from a spiritual family," she said. "What's to contribute, especially MA women who put great

BY peace workers, scholars, researchers, educators, reli- done is done. It is not about your 'this' or my 'that.' We gious law experts, actresses, businesswomen, and gov- have the same struggle now. It is about the world. If we emphasis on the value EFT) L ernment leaders. (women) do not take our responsibility now, it is we of spiritual aspirations." PH (

RA The conference demonstrated the power and effec- who will be blamed." tiveness of women —particularly when spiritual quali- The conference itself was quite structured, but OTOG

PH ties of compassion and caring are harnessed — to the feminine element of inclusion operated through-

March/May 2003 MANDALA 29 out. Women of all positions and iirituffl traditions onciliation, peace. could speak – government ministers, businesswomen, Hearing these stories hit one's consciousness over spiritual leaders, women who live in conflict areas, and over again, in so many different ways, until final- scholars, women from non-profit organizations, moth- ly, the vision of peace became a reality What is being ers, young women. Even when schedules were born out of the suffering is hope for the world. pushed, and lunches were skipped, every woman who was invited to speak was given her turn. No one was excluded. Anne Scott is director of the Dream Weather Foundation And did the women speak They spoke about their www.dreamweatherorg horrors and losses — of a child, a husband, a whole vil- lage. Often speaking matter-of-factly, with little emo- tion, they shared their stories of atrocities: genocide, This conference was started by women, who attend- ed a similar United Nations event, and found that only rape by HIV infected soldiers, insufficient medical 15% of the participants were women. Thus, they care, lack of basic supplies, hunger. They spoke of vio- launched The Global Peace Initiative of Women lence all over the world. One Israeli mother spoke of Religious and Spiritual Leaders, under the auspices of how she found her son, almost unrecognizable, in the the United Nations, Wth its first conference in October hills behind their house. 2001. The next conference will be In 2004. Contact: wwwmillenniumpeacesummitorg/eventframe.html Slowly, as women listened together, a conscious- ness of oneness began to filter into our reality. The real- , ity of hundreds of women together, tired from traveling Conference Outcomes: founder of the long distances, stimulated by the diversity, carrying the Samten Tse Retreat pain and suffering that many have endured. There were WOMEN'S NEGOTIATION CORPS -Women Center in India and will visit conflict zones on fact-finding missions, stories of healing and reconciliation, such as the South in order to open channels with political leaders daughter of His African woman, who spoke about how she was able to to catalyze peace-building initiatives. Holiness Mindroling forgive the person who had killed a member of her Trichen, said of family. THE BUSINESS COUNCIL FOR PEACE - This the event: group of 70 businesswomen will fund projects At one dinner, one woman I sat beside was from to assist women in regions of conflict. With the current situ- Rwanda. She was president of the Association for BUSINESS SUPPORT FOR PALESTINIAN ation in the world, it is Genocide Widows. She described the 1994 genocide WOMEN — Businesswomen of Jewish clear that women can that resulted in the mass killing of over a million peo- American, Palestinian and Israeli descent will and must, with prop- ple. Rwanda's population is now 60% to 70% women provide support to Palestinian women via man- er education and — half of them widows. She spoke about the trauma agement training, financial education, access to international markets, and loans. awareness, bring of women, and the orphaned HIV babies that were

beneficial changes — born out of systematic rape of women. 'The women BUSINESS SUPPORT FOR AFGHANI and sustained trans- can live because becomes their husband," she WOMEN- International women business lead- ers will help fund the Women's Center in Kabul, formation — to the said, "and for the children, God becomes their father?' Afghanistan, which provides self-esteem and hearts and actions of I felt as if the heart of the world was speaking job training programs. those who come through these women. within their sphere of One day, I left the conference early. I couldn't take BUSINESS SUPPORT FOR AFRICAN WOMEN — International women business lead- influence — their fam- any more of the talks. Walking back to my hotel ers will help Peace Baskets, made by women in ilies, communities, room, I cried. The world was full of sorrow and suf- Rwanda, who suffered losses in genocide. and nations." fering. I stared out at the lake, asking myself what was the purpose of this conference. Then I realized I CONFERENCE ON SPIRITUALITY AND POVERTY REDUCTION -Women plan to har- had to go back. ness the power of spiritual organizations to Again in the meeting room, more words, more ini- ease global poverty, at this event planned this tiatives, more suggestions. Then it was time for the year. appreciation of different women. First, the Afghani women were invited to stand in the front. The whole BUILDING THE INNER FOUNDATIONS FOR PEACE - women in this task force are examin- room broke into enormous applause. Then, one by ing ways that peace education and conflict one, women were invited to stand in the front, and negotiation can become mandatory curriculum more words, more applause. I looked around at the in schools. faces in the room. Something was beginning to take DAY OF GLOBAL PRAYER - Women in this place. task force are recommending that the United What emerged was a consciousness that had no Nations Day of Peace - September 21 - national, religious or hierarchical barrier. Many power- become a Day of Global Prayer, when church- es, mosques and temples worldwide organize ful women had spoken, and yet there was no power prayer sessions for peace. structure. Every woman spoke from a different point- of-view, but the message was the same: healing, rec-

30 MANDALA March/May 2003 society/archetypes

A Celebration of Buddhist

The goddesses of the Buddhist tradition embody the Buddha's highest teachings of love, compassion, and wisdom

If all the goddesses of the Buddhist tradi- tions were rolled into one woman, she'd embody the highest qualities of every woman on the planet. She would be endowed with: innocence, vitality, nurturing, love, sex appeal, wrath, pro- tection, healing, mercy and wisdom. And since she is special — enlightenment. This woman would have an awesome body, incredible beauty, wonderful complexion, untold patience, and the ability to conquer any- thing, while emanating love everywhere. Forget about your everyday concerns of work, family, kids, the bills — or even pre-menstrual syndrome — this woman would be so enlight- ened, those problems would simply make her stronger. Which is probably why so many of us — men and women — pray to her various forms everyday. And have been for centuries. As a collective, these Buddhist goddesses symbolize not just the ideals that we hope to achieve, but the qualities that already intrinsi- cally exist within us. And while their bodies are female, they in fact symbolize the femi- nine qualities within all of us — men and women. For, as the wheel of karma turns, we have most likely all been men and women through many lifetimes. And no matter what gender, we are all in need of liberation from the world of delusion. Among the many Buddhist traditions, the Tibetans have perhaps celebrated the widest White Tara range of goddesses. Other traditions in East Asia have tended to focus on the singularly exalted Kuan Yin. Many Tibetan Buddhist goddesses originated from Indian Hindu ; 's Kali became Buddhism's Krisna ICrodha Dalcini. Yet, in all traditions, these goddesses embody the Buddha's greatest teachings — love, compassion and wisdom. In tribute to these remarkable goddesses — and their qualities within each of us — we present the most well known Buddhist Goddesses.

Text adaptations fmm: "The Female Buddhas: Women of Enlightenment in Tibetan Mystical Art," by Glenn H Mullin with Jeff J Watt, featuring the Art Collection from the Shelley and Donald Rubin Foundation, Clear Light Publishers, 2003. www.clearlightbooks.com (ABOVE PHOTO 02CO2 RUBIN FOUNDATION)

March/May 2003 MANDALA 31 Kuan Yin This Goddess of Mercy is one of the most beloved in Asia. She is an enlightened being, or bodhisattva, who turned back at the gates of 's paradise to help those suffering on earth. Her Chinese name literally means "she who observes sounds" - implying her ability to listen to people's prayers. An incarnation of Avalokiteshvara, who aided the Buddha, she is popular throughout China, Japan, Korea and parts of Southeast Asia, where she Is also known as Kwan Guan }Cannon or Kwannon. (STATUE COUH I EBY OF CAROLYN E. COBELO/PHOTOGRAPH BY JAAP VAN MR PLAS)

Green Tara Green Tara is the most popular female Buddha in Tibet, and widely known in Central Asia. Her green hue symbolizes Buddha karma, the energy that is the source of all matter. This energy is the subtle wind, the force that supports consciousness on its joumey from life to life. (PAINTED BY AND COURTESY OF YEN YESHI DORJE)

Tara This goddess represents enlightenment activity and energy, or Buddha karma. Because this activity expresses itself in limitless ways, Tara herself appears in limitless forms. She can appear as Red, Green, White, Blue, the Eight Taras, the 21 Taras, Tara with seven eyes, eight arms or a thousand arms. She is usually depicted as youthful, about 16 years old. This is because enlight- enment bestows vigor and joy, as well as physical stamina, similar to that of a mature teenager. Her full breasts symbolize spiritual nourishment, healing, growth and transformation. (PHOTO 02002 THE SHELLEY AND DONALD RUBIN COLLECTION)

32 MANDALA March/May 2003 Pa/den Lhamo This "Queen of Wrathful Rituals" is a Dharma protector and remover of obstacles. She is invoked as a means of establishing peace through Tantric ritual. She is also associated with dMnations, and Invoked for oracles. (PHOTO 02(O2 THE SHELLEY AND DONALD RUN COLLECTION)

Prajna Paramzta This is the "Mother of all Buddhas." Beings who achieve "" do so by arousing transcen- dental wisdom, or in , which is the highest level possible. Nothing other than this wis- dom can deliver enlightenment. Just as mothers give birth to all children on earth, this wisdom gives birth to all who achieve enlightenment. This goddess is a female Buddha, who embodies that wisdom. (PHOTO (02002 THE SHELLEY AND DONALD RUBIN COLLECTION)

Vajrayogznz This goddess represents the transformation of human weakness into wisdom, and the self into enlightened energy. She is often depicted as red-skinned, to symbolize sexual passion and wisdom. Her feet trample the personifications of desire and jealousy. Her lips drink blood from a skullcap, which symbolizes the bliss of non-duality. And she holds a staff, topped by skulls (which shows vindication over ) and a vajra cross (which symbolizes the union of wisdom and compassion). A highest Yoga meditational , she is central to the Tibetan Naropa lineage of teachings. (PHOTO ©2D02 RUBIN FOUNDAEON)

March/May 2003 MANDALA 33