and Women

Compiled by: Trisha Lamb

Last Revised: April 27, 2006

© 2005 by International Association of Yoga Therapists (IAYT)

International Association of Yoga Therapists P.O. Box 2513 • Prescott • AZ 86302 • Phone: 928-541-0004 E-mail: [email protected] • URL: www.iayt.org

The contents of this bibliography do not provide medical advice and should not be so interpreted. Before beginning any exercise program, see your physician for clearance.

Male or female, there is no great difference. But if she develops the mind bent on enlightenment, to be a is better.

— speaking to , translated by Tarthang of Knowledge, p. 102

“Many swamis and yogis in told me that they hoped that in their next lives they would be reincarnated as women because women have true devotion, true humility, and this is the path to liberation.”

—Swami Sivananda Radha : Words of Power, p. 100

“Nowhere in the Smritis, Kalpha or any of the religious texts has it been said that a woman cannot wear the sacred thread. In all the six philosophies, four , one hundred and eight , eighteen Puranas and two epics, nowhere is it written that a female cannot wear the sacred thread.”

—Swami Satyananda Bhakti Yoga Sagar, p. 25

“Women, by and large, have more viveka or discrimination than men, not only in India but also in the West and everywhere in the world. They can discriminate between right and wrong, true and false, between and adharma . . . It is due to their influence that dharma is still in existence.”

—Swami Satyananda Saraswati Yoga, May 1999, p. 19

“Women have done more to spread Yoga throughout the world than their male counterparts. They have literally gone to the ends of the earth in the interest of Yoga . . .”

—Dr. Swami Gitananda Giri Yoga Life, Oct 1981

“In ancient India, the words a husband used to address his wife were patni (the one who leads the husband through life); dharmapatni (the one who guides her husband on the path of dharma or righteousness and responsibility); and sahadharmacharini (the one who moves together with her husband on the path of dharma). All these terms imply that traditionally women were meant to enjoy the same status as men in society, or perhaps even a higher one. In reality, all men are a part of women. Every child first lies in the mother’s womb as a part of the woman’s very being. Women are essentially , the creators of life. Is a man or a woman? The answer to that question is that God is neither male nor female. God is ‘That.’ But if you insist on God having a , then God is more female than male because the masculine is always contained within the feminine.”

—H. H. Mata Amritanandamayi Devi,

2 excerpted from her speech at the Global Peace Initiative of Women Spiritual Leaders, Geneva, Swit zerland, May 19, 2003

“Where women are respected, there dwell. Where they are disregarded, there all deeds go in vain.”

—Manu Smriti, III.55

“If being a woman is an inspiration, use it. If it is an obstacle, try not to be bothered.”

—Venerable Khandro A Tibetan holder in the and traditions; she heads the Samten Tse Centre in India

NOTE: See also the “Body Image/Self Concept,” “Eating Disorders,” “Infertility/Impotency,” “Menstruation and PM S,” “Menopause,” “Osteoporosis,” and “Pregnancy” bibliographies.

Adams, Shanti. The challenge of emptiness: Vimala Thakar on the spiritual emancipation of women. What Is Enlightenment? Article available online: http://www.wie.org/j10/vim3.asp.

Adiele, Faith. Meeting Faith: The Forest Journals of a Black Buddhist . Norton, 2004.

Agarwal, Vishal. Women in Hindu Dharma: A Tribute. Unpublished manuscript. Minneapolis, Minn., 2004.

Agrawal, Vasodeva Sharan, ed. and trans. The Glorification of the Great (Devi Mahatmya). Banaras, India.

Allione, Tsultrim. Women of Wisdom. London: Routledge and Kegan Paul, 1984.

Examines women’s experience of through translations of the biographies of six Tibetan female mystics, including Jomo Memo, Drenchen Rema, and A-Yu Khadro. The author also describes her own experience as a Tibetan Buddhist nun and subsequently as a wife and a mother.

Ambedkar, B. M. The breath of liberty. Article available online: http://www.fwbo.org/articles/breath_of_liberty.html.

“Does Buddhism treat women as second-class citizens?”

3 Amritanandamayi Devi, Sri Mata. Amma on the power of motherhood and love (address to the Global Peace Initiative of Women Religious and Spiritual Leaders). Today, Apr/May/Jun 2003, p. 63.

Andre ws, Karen. Women in Buddhism. Article available online: http://www.enabling.org/ia/vipassana/Archive/A/Andrews/womenTheraBudAndrews.ht ml.

Avalon, Arthur (Sir John Woodroffe). Shakti and Shâkta. Available online: http://www.sacred-texts.com/tantra/sas/index.htm.

______, ed. and trans. Hymns to Kali (Karpuradi Stotra). Madras, India.

Barnes, Nancy. . In Arvina Sharma, ed., Women in World . Albany, N.Y.: SUNY Press, 1987.

Bartholomeusz, Tessa. Women Under the Bo Tree: Buddhist in . Cambridge University Press, 1994.

Batchelor, Martine. Walking on Lotus Flowers: Buddhist Women Living, Loving and Meditating. London: Thorsons, 1996.

______. Women on the Buddhist Path. London: Thorsons.

“ weaves together the stories and experiences of Buddhist women from the East and the West. These women come from all walks of life—artists, social workers, psychotherapists, nuns, professors, even a hermit, and a disc jockey. They all follow their unique paths and yet what they have in common is a practice that has transformed their existence. Their stories illustrate how women can integrate Buddhism and meditation into their busy family and working lives. This book is an inspiration not only to Buddhists but also to all women who are seeking to incorporate into their daily lives.”

Benard, Elisabeth A. Chinnamasta: The Aweful Buddhist and Hindu Tantric Goddess. : , 1995.

______. No time to sleep: Life as a dagmo. Talk given at Sakya Dechen Ling, Oakland, , 22 Jun 2005.

“. . . about Trinley Sangmo, a remarkable female Buddhist practitioner who was a faithful auntie, masterful household manager, and legendary meditator in old . . . who for a brief but critical moment in held responsibility for the future of the Sakya Buddhist tradition in Tibet.”

“When Trinley Sangmo (1906-1975) married into the Sakya’s royal Khön family in 1928, her two worlds of being a member of a political noble family and a devout

4 Buddhist practitioner coalesced into a single vital role: that of preserving and disseminating the ancient Sakya Buddhist teachings through a line of succession within the Khön family.

“Yet after ten years of , Trinley Sangmo had borne no children. At this point her younger sister, Sonam Dolkar, became the second wife of Trinley Sangmo’s husband— and the birth mother of Sakya Dechen Ling’s founder, Jetsun Kushola, and of the future heir to the Sakya throne, His Holiness .

“With a frail Sonam Dolkar, one of Trinley’s many responsibilities was to raise her niece and nephew. As an infant Jetsun Kushola cried at night, so Trinley developed a habit of only taking catnaps. Later Trinley transformed this habit of staying awake into practicing all night in her meditation box.

“In 1948, Sonam Dolkar died and the full responsibility of child-raising fell to Trinley Sangmo. She made certain that eminent who conferred the major teachings and empowerments trained both Jetsun Kushola and Sakya Trizin. Being a dedicated practitioner, she attended the teachings and did many of the required retreats along with her niece and nephew.

“Dr. Benard examines how Trinley Sangmo handled all the complexity of running a household of more than 80 people, doing her spiritual practices, and raising the two children to become great lamas who continue the Sakya tradition to this day. Most of Dr. Benard’s information was gathered through interviews with members of the Sakya family, their main attendants, and other Tibetans.”

Beyer, Stephan. The Cult of : Magic and Ritual in Tibet. Berkeley: University of California Press, 1973.

A study of Tibetan beliefs and practices concerning Tara, the of compassionate activity.

Bhajananda Saraswati, Swami, trans. Kali dhyana . , Winter 2004, pp. 72-73.

Bhattacharya, Bela. Buddhist Women Saints of India. Firma KLM.

“Women of India occupy high position in the society throughout the ages from the Vedic period down to the Buddha and afterwards; whether as faithful wife and spiritual companion of husband, as dignified mother of heroic sons, or as obedient daughters. Indian women are ideal and full of respect and veneration. They not only conduct their household life but also devote themselves to search for truth and advancement of spiritual life. Women like Maitreyi and Gargi and others preferred intellectual and spiritual gain to material property. In the book Buddhist Women Saints of India Dr. Bela Bhattacharya has depicted [the] life and contribution of prominent women of India from [the] Vedic period to [the] Jataka age and also Buddhist women saints, both nuns and lay women, like

5 , Ambapali, Visakha, , etc.”

Bhattacharyya, Narendra . History of the Sakta . , India: Munshiram Manoharlal, 1973.

______. The Indian Mother Goddess. 3rd enl. ed. New Delhi: Manohar Publishers & Distributors, 1999.

Bhikkuni-Samyutta Suttas. Available online: http://members.tripod.com/~Lhamo/6dharm.htm or http://www.enabling.org/ia/vipassana/Archive/Suttas/S/Samyutta/index.html.

“In these suttas , the personification of doubt and evil, tries in vain to lure the bhikkhunis (nuns) away from their meditation spots in the forest by asking them provocative questions. Without exception, these wise women conquer Mara decisively.”

Blackstone, Kathryn. Women in the Footsteps of the Buddha: Struggle for Liberation in the Therigata. Motilal Banarsidass.

“A detailed exploration of the quest for liberation on the part of the early bhikkhunis. The issue is considered not only on the basis of previous historical studies based on the complicated symbolism of texts, but also in order to unearth the attitudes and assumptions inherent in the text, and to examine the terms, images, events, and situations insofar as they reveal the feminine perspective of the bhikkhunisangha. The author’s careful analysis of the language and imagery in the texts allows her to postulate some bold new conclusions. This study of the only text in the Buddhist tradition of known female authorship will be of importance to anyone investigating a woman’s perspective of her own religion, and a clear statement on how renunciants the nature of nibbana.”

Blair, Roma. Yoga in Pictures: An Illustrated Course of Progressive Yoga Exercises for Women of All Ages, in the Form of 25 Wall Charts for Easy Viewing. London: Health and Vigour Visual Aids, 1965.

Blofeld, John. Bodhisattva of Compassion: The Mystical Tradition of Kuan Yin. Boulder: , 1978.

A study of Avalokiteshvara, the Bodhisattva of Compassion, in the female forms of Kuan Yin (Chinese) and Tara (Tibetan).

Bode, Mabel. Women leaders of the Buddhist Reformation. Journal of the Royal Asiatic Society of Great Britain and Ireland, 1893, 25:517-566, 763-798.

Bodhi, Bikkhu, trans. Discourses of the Ancient Nuns (Bhikkuni-Samyutta). Kandy, Sri Lanka: Buddhist Publication Society, 1997. Available online: http://www.accesstoinsight.org/lib/bps/leaves/bl143.html

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Bokar Rinpoche. Tara: The Feminine Divine. ClearPoint Press, 1999.

From the publisher: “Bokar Rinpoche presents the various aspects of Tara and the origin of her , relates contemporary examples of her benevolent activity, provides an explanation of her praise, offers instruction for devotional practice, and discusses remarkable women in Indian and Tibetan Buddism. An extensive iconography completes the text.”

Boucher, Sandy. Turning the Wheel: American Women Creating the New Buddhism (387pp). : Harper and Row, 1988.

“An extensive and highly fascinating series of interviews with women active in North American Buddhism. Contains interviews with ordained women.”

______. Opening the Lotus: A Woman’s Guide to Buddhism. : Beacon Press, 1997.

______. Discovering Kwan Yin: Buddhist Goddess of Compassion. Boston: Beacon Press, 1999.

______. Hidden Spring: A Buddhist Woman Confronts Cancer. Somerville, Mass.: Wisdom Publications, 2001. URL: http://www.buddhanet.net/wcancer.htm. (Colon cancer.)

______. Woman to woman: Sandy Boucher on memorable encounters with her teacher. Shambhala Sun.

______. The dance of gender: A woman’s guide to American Buddhism. Adapted Opening the Lotus: A Woman’s Guide to Buddhism. Boston: Beacon Press, 1997. Shambhala Sun Online. Article available online: http://www.shambhalasun.com/revolving_themes/woman/boucher.htm.

Brahmanandagiri. Tara Rahasya. , India: 1970. [In Sanskrit.]

Ritual worship of Tara Devi.

Brock, Rita Nakashima, et al., eds. The questions that won’t go away: A dialogue about women in Buddhism and Christianity. Journal of Feminist Studies in Religion, Fall 1990, 6(2):87-120.

Brown, Beverly J. Yoga for Women class. Biology of Women program (BIO 226W). Nazareth College, Rochester, New York. URL: http://www- pub.naz.edu:9000/~bio226w/health/yoga/yoga.htm.

7 Brown, Cheever Mackenzie. The Triumph of the Goddess : The Canonical Models and Theological Visions of the Devi-Bhagavata. Albany: State University of New York Press, 1990.

______. The Devi Gita: The Song of the Goddess: A Translation, Annotation, and Commentary. Albany, N.Y.: State University of New York Press, 1998.

______. God is Mother: A Feminine in India. Hartford, Ct.

Brown, Sid. The Journey of One Buddhist Nun. Albany, N.Y.: State University of New York Press, 2001.

“Recounts the struggles of a young Thai woman to become a Buddhist nun and the challenges and rewards of that life.”

Buddhism and women. Article available online: http://www.sinc.sunysb.edu/Clubs/buddhism/dhammananda/227.htm.

Buddhist attitudes: A woman’s perspective. In Jeanne Beacher, ed., Women, Religion, and Sexuality: Studies on the Impact of Religious Teachings on Women. Geneva: WCC Publications, 1990, pp. 154-171.

Budilovsky, Joan. Letter to the editor in response to Nischala Joy Devi and Esther Myer’s article “The Feminine Critique” on the irrelevance of the Bhagavad-Gita for modern women. Yoga Journal, Nov 2003, pp. 16-18.

Cabezón, José Ignacio, ed. Buddhism, Sexuality, and Gender. Albany, N.Y.: State University of New York Press, 1992.

From the publisher: “This book explores historical, textual, and social questions relating to the position and experience of women and gay people in the Buddhist world from India and Tibet to Sri Lanka, China, and Japan. It focuses on four key areas: Buddhist history, contemporary , Buddhist symbols, and homosexuality, and it covers Buddhism's entire history, from its origins to the present day. The result of original and innovative research, the author offers new perspectives on the history of the attitudes toward, and of the self-perception of, women in both ancient and modern Buddhist societies. He explores key social issues such as , he examines the use of rhetoric and symbols in and , and he discusses the neglected subject of Buddhism and homosexuality.”

Women-related contents: Attitudes toward Women and the Feminine in (Alan Sponberg), The Female Mendicant in Buddhist Sri Lanka (Tessa Bartholomeusz), in Contemporary Japan: Mizuko Kuyo and the Confrontation with Death (Bardwell Smith), Buddhist Women of the Contemporary Maharashtrian Conversion Movement (Eleanor Zelliot), Gender and Persuasion: The Portrayal of Beauty, Anguish, and Nurturance in an Account of a Tamil Nun (Paula Richman), Lin-

8 chi (Rinzai) Ch'an and Gender: The Rhetoric of Equality and the Rhetoric of Heroism (Miriam L. Levering), The Gender Symbolism of Kuan-yin Bodhisattva (Barbara E. Reed), and Mother Wisdom, Father Love: Gender-Based Imagery in Buddhist Thought (José Ignacio Cabezón)

Caldwell, Sarah. Oh Terrifying Mother: Sexuality, Violence, and Worship of the Goddess Kali. Delhi: University Press, 1999.

______. Worship of the goddess in Hinduism. Article available online: http://www.infinityfoundation.com/mandala/i_es/i_es_caldw_goddess.htm.

Campbell, June. Traveler in Space: In Search of Female Identity in . Braziller Inc., 2002.

Castle, Leila. The flesh of the : Journey to Shoto Terdrom, Tibet, and the cave of Yeshe Tsogyal. In Leila Castle, ed., Earthwalking Sky Dancers: Women’s Pilgrimages to Sacred Places. Frog, Ltd., 1996.

Chadral Rinpoche. Trans. by Dechen Yeshe Wangmo. The Wellbeing of Benefit and Bliss: The Liturgy of the Foundational Practices of the Profound Path of the Heart essence. 2002.

Chakravarti, Sri Surath. and in Buddhism. Cakra: A Journal of Tantra and Yoga, 1971, 3:128-131.

Changchub, Gyalwa, and . Lady of the Lotus-Born: The Life and Enlightenment of Yeshe Tsogyal. Boston: Shambhala Publications, 2002.

“The first Tibetan ever to attain complete enlightenment was in all probability the woman Yeshe Tsogyal, closest disciple of Padmasambhava, the master who introduced the Buddhist teachings to Tibet in the eighth century.”

Chayat, Roko Sherry. Dai-en: Great Circle. Shambhala Sun, May 1994, 2(5):45-51, 64- 65.

“Two American women braved hardship and prejudice in Japan to achieve recognition as true teachers of . Two powerful stories of sacrifice and spiritual success, and a brilliant life cut tragically short.”

______, ed. Subtle Sound: The Zen Teachings of . Boston: Shambhala, 1996.

A collection of teachings by the late female Roshi Maurine Stuart—a principal American student of Soen Nakagawa Roshi and a teacher at the Cambridge Buddhist Association.

9 Cheng, Wei-Yi. Luminary Buddhist Nuns in Contemporary : A Quiet Feminist Movement. Author email: [email protected].

Abstract: “Luminary order is a well-respected Buddhist nun’' order in Taiwan. In this essay, I will examine the phenomenon of Luminary nuns from three aspects: symbol, structure, and education. Through the examination of the three aspects, I will show why the phenomenon of Luminary nuns might be seen as a feminist movement. Although an active agent in many aspects, I will also show that the success of Luminary nuns has its roots in the social, historical, and economic conditions in Taiwan.

One notable feature of Buddhism in contemporary Taiwan is the large number of nuns. It is estimated that between 70 and 75 percent of the Buddhist monastic members are nuns; many of them have a higher education background. Many Buddhist nuns hold high esteem in the society, such as the artist and founder of Hua Fan University, bhik?u?i Hiu Wan, and the founder of one of the world’s biggest Buddhist organizations, bhik?u?i Cheng-yen. While bhik?u?i Hiu Wan and bhik?u?i Cheng-yen are known as highly- achieved individuals, the nuns of the Luminary nunnery are known collectively as a group. During my fieldwork in Taiwan in 2001, many informants mentioned Luminary nuns to me as group of nuns well-trained in Buddhist doctrines, practices, and precepts. The term Luminary nuns seems to be equivalent to the image of knowledgeable and disciplined Buddhist nuns. In this paper, I will talk about the significance and influence of Luminary nuns, and why I think theirs is a feminist movement. But first, I will give a short introduction of the social-historical background of .

Ching, Yu-ing. Master of Love and Mercy: . Nevada City, Calif.: Blue Dolphin Publishing, 1995.

A biography of Cheng Yen (Chen Yuan), the founder of the Tzu-Chi Foundation.

Chödron, Ven. Thubten. Blossoms of the Dharma: Living as a Buddhist Nun. Berkeley, Calif.: North Atlantic Books, 1999.

“In recent years Buddhist nuns from Asia and the West have met together to become more active in improving their status in the female . At “Life As a Buddhist Nun,” the 1996 conference in Dharamsala, His Holiness the Dalai supported this effort of Buddhist nuns to clarify their purpose in taking vows, widening their context, broadening community beyond their own abbeys, and supporting one another on their quest to achieve greater equality with men in liturgical matters, especially ordination. They received concentrated teachings on the bhikshuni precepts, discussed their lives and Dharma practice, and compared traditions and precepts in different lineages. This book gathers some of the presentations and teachings at this conference. Coming from many different countries and backgrounds, these women show ways they have found to embrace group practice in an era when most societies extol individualism. Their passion for earned wisdom should inspire lay practitioners and other nuns seeking the essence of Buddhist practice.”

10 ______. Life as a Western Buddhist nun. Article available online: http://members.tripod.com/~Lhamo/Chodron.htm.

______, ed. Preparing for ordination: Reflections for Westerners considering monastic ordination in the Tibetan Buddhist tradition. Article available online: http://www2.hawaii.edu/~tsomo/ordination/ord_content.html.

______, ed. Spiritual Sisters. Seattle, Wash.: Dharma Friendship Foundation, 1995. Singapore: Dana Promotion Pte Ltd, 1996.

“This book shares the experience of two spiritual sisters, one a Benedictine nun, the other a Buddhist nun, who discuss their beliefs, practice and personal experience. It also contains a talk given by His Holiness the to Christian monks, and an article by a Buddhist nun who visited an Anglican convent.”

Chonam, Lama, and Sangye Khandro, trans. The Lives and Liberation of Princess : The Indian Consort of Padmasambhava. Wisdom Publications, 1998.

Cleary, Thomas, and Sartaz Aziz. Twilight Goddess: Spiritual and Feminine Spirituality. Boston: Shambhala Publications, 2000.

Contents: Introduction: Spiritual Feminism and Feminine Spirituality, The Divine Matrix: Mother Goddess, Tantric Goddess Worship, Goddess of Rebellion, The Yin Factor, Usurping the Yin, Women of the Way, The Cult of Orgasmic Energy, The Underground Path, Goddess of Wisdom, Wakeful Women, The Lotus and the Thunderbolt, Kissing Kannon, Twin Souls, Reverencing the Womb, Saintly Women, The Marriage That Pervades All Creation

Coburn, Thomas B. Devi-Mahatmya: The Crystallization of the Goddess Tradition. Motilal Banarsidass: New Delhi, 1984.

______. Encountering the Goddess: A Translation of the Devi-Mahatmya and a Study of Its Interpretation. State University of New York Press, 1991.

Composed c. 1,500 years ago, the Devi-Mahatmya is the first comprehensive account of the Goddess in Sanskrit, and it has maintained its centrality in the Goddess (Shakta) tradition to the present day. Coburn’s book explores how an anonymous Sanskrit text articulates a view of as feminine when there is virtually no precedent in the Sanskrit tradition for such a view. The scriptural analysis involves an examination of Hindu understanding of the Puranas in general, and of the Devi-Mahatmya in particular, along with consideration of several recent scholarly discussions in India and elsewhere.

______. Consort of none, Sakti of all: The vision of the Devi Mahatmya. In John Stratton Hawley and Donna Marie Wulff, eds., The Divine Consort: Radha and Goddesses of India. Berkeley, Calif.

11 Coleman, Rev. Mary Teal (Ven. Tenzin Yeshe). MONASTIC: An Ordained Tibetan Buddhist Speaks on Behalf of Full Ordination for Women.

Collie, El. Resurrection of the feminine. Article available online: http://www.elcollie.com/html/Issue20a.html.

Cornell, Laura. The Moon Salutation: Expression of the feminine in body, psyche, spirit. Master’s thesis, California Institute of Integral Studies, San Francisco, 2000. Available for purchase from UMI (http://www.umi.com), thesis # 1398437. Author email: [email protected].

Contents: Introduction; The Sun Salutation: Traditions and Myths; The Tenuous Role of Women in the Field of Hatha Yoga; The Birth of the Moon Salutation; The Moon Salutation Unveiled: Physiological and Psychological Aspects of the Poses; The Moon Salutation on a Woman’s Body: Menstruation, Menopause, and Pregnancy; A Model for Archetypal Masculine and Feminine; The Moon Salutation and the Archetypal Feminine; The Moon Salutation as Mystery of Descent and Return; The Moon Salutation as Healing Tool; Conclusion; Appendix A: Meditation on the Moon Salutation; Appendix B: Personal; Stories of the Moon Salutation; Appendix C: Variations on the Moon Salutation: Gentle Beginner through Advanced

______. The Moon Salutation. Kripalu Yoga Teachers Association Yoga Bulletin, Fall 2000, 9(3):6. Article available online: http://www.kripalu.org/kyta_artcl.php?id=53. Author email: [email protected]. (Adapted from The Moon Salutation: Expression of the feminine in body, psyche, spirit.)

Crawford, Colette. Yoga for Women’s Health. Seattle, Wash.: Seattle Holistic Center, 2002.URL: www.seattleholisticcenter.com. 60 minutes.

From the cover: “Through her own experience in healing from a severe back injury and a prolapsed uterus and as a women’s health nurse and certified yoga instructor, Colette Crawford, R.N., has gained a deep understanding of how to help . . . Whether you are a teenager, a new mother or a post-menopausal woman, in this . . . video you will learn how to: combat pelvic weakness and incontinence, tone and strengthen your entire body, reduce low back and pelvic pain, release built-up tension, link yoga postures with breath awareness and imagery, and listen inwardly for guidance and support.”

Culavedalla Sutta ( 44): The shorter set of questions-and-answers. Available online: http://www.enabling.org/ia/vipassana/Archive/Suttas/C/CulavedallaSutta.html.

Translator’s note: The Buddha praised Dhammadinna the nun as the foremost Dhamma teacher among his nun disciples. In this discourse she answers questions put to her by a layman—Visakha—who, according to the commentary, was her former husband, a merchant of Rajagaha, and a non-returner.

12 Dakini. URL: http://www.khandro.net/dakini_khandro.htm.

Dakini Tantra. 108 female siddhas, dakinis, , masters & tantric adepts. URL: http://www.dakinitantra.org/khandro.html.

Damle, Manjiri. ’s women poojaris: Breaking through the ‘sacred’ cordon. , 7 Jul 2002. Article available online: http://timesofindia.indiatimes.com//articleshow.asp?art_id=15204870.

“Hinduism comes in almost as many forms as there are in its pantheon.

“It has continuously evolved, changed and adapted itself to the times — except for one thing. In matters theological, like most other religions, it has been dominated by men.

“Oil lamps may have been replaced by electric lights, vedic by blaring film ‘’, but ask anyone who has ever witnessed a Hindu ritual and the first picture which springs to mind is that of a male priest conducting the ceremonies.

“Not any more. In Pune, the very heartland of Maharashtra’s orthodox Brahminical culture, a quiet, but significant revolution is taking place.

“The world of male Hindu priests is facing competition from a most unexpected quarter—women.

“The credit for this path-breaking change goes to two Pune-based organizations—the Shankar Seva Samiti (SSS), which has challenged the male dominance in priesthood since 1976, and the Prabodhini, which took up cudgels on behalf of women priests in 1990.

“While the SSS preferred to train women in performance of rituals in the traditional manner, Jnana Prabodhini (JP) went a step further by modifying some of the rituals by combining the traditional with the modern . . .

“Not only are women taking up this calling in growing numbers, but more importantly, no eyebrows are being raised when a priestess supervises weddings, conducts poojas or even a shradh — the rite of passage after death. In fact, there is a now a growing preference for women priests for conducting these ceremonies.

“. . . as a client put it, they ‘do not take short cuts while performing rituals, explain the meaning and always have time’.”

Dasasilmatha, Panadure Vajira. The enlightened nun Subha. Article available online: http://www2.hawaii.edu/~tsomo/NewsLetters/5-1.htm#Subha.

Deason, Suzanne. Yoga Conditioning for Women video/DVD. Boulder, Colo.: Gaiam, 2002. 60 minutes. The DVD contains an extra 20-minutes practice to assist during the menstrual cycle or at any time for stress or fatigue.

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From the publisher: “. . . a fluid, dance-like program that strengthens and opens your body from the core outward, unlocking powerful energy . . .”

Dehejia, Vidya. , Cult and Temples: A Tantric Tradition. New Delhi: National Museum, 1986.

______. Devi: The Great Goddess: Female in South Asian Art. Washington, D.C.: Published by the Arthur M. Sackler Gallery, Smithsonian Institution, in association with Mapin Publishing, Ahmedabad, and Prestel Verlag, Munich, 1999.

Denton, Lynn Teskey. Varieties of Hindu female asceticism. In Julia Leslie, ed., Roles and Rituals for Hindu Women. Rutherford, N.J.: Fairleigh Dickinson University pRess, 1991, pp. 211-231.

Dev, Usha. The Concept of Sakti in the Puranas. New Delhi, India: Nag Publishers, 1987.

Devi, Nischala Joy, and Esther Myers. The feminine critique. Yoga Journal, Jul/Aug 2002. (See follow-up letters to the editor in the Nov 2002 issue, pp. 16-18.)

One the irrelevance of the Bhagavad-Gita for modern women.

Devi Mahatmyam or Durga Saptashati. Press.

“Regarded as the bible for worshippers of the Divine Mother. With Sanskrit and English.”

Dewaraja, L. S. The position of women in Buddhism. Wheel No. 280. Kandy, Sri Lanka: Buddhist Publication Society, 1981. Article available online: http://www.accesstoinsight.org/lib/bps/wheels/index.html or http://www.enabling.org/ia/vipassana/Archive/D/Dewaraja/womenInBudCountryDewaraj a.html.

Dhammadhinna, Dharmacharini. Women in search of an order. Golden Drum, no. 15. Article available online: http://www.fwbo.org/articles/search_for_an_order.html.

The author wonders whether the current debate over the into the Theravada sangha is missing the point.

Dhammavihari, Venerable Professor. The dignified position of woman in religion and society (as seen through Buddhism). Article available online: http://departments.colgate.edu/greatreligions/pages/buddhanet/theravada/womenbud.txt.

Dhargyey, Ngawang. and Commentary. New Delhi, India: Library of Tibetan Works and Archives.

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A translation of an oral explanation given by Geshe Ngawang Dhargyey in Seattle, Washington, in 1981.

Dharma, Krishna. The Many Faces of the Goddess. San Rafael, Calif.: Publishing, 2005.

Dharma, Sarika. The first Buddhist nun. given 19 Mar 1995. Available online: http://dharma.fourwhitefeet.com/paja.html.

Dharma-Dykes website and mailing list. URL: http://dharma.fourwhitefeet.com. To subscribe to Dharma-Dykes mailing list, send an email to [email protected] requesting subscription to the list. The latter is a private mailing list for lesbians who study and practice Buddhism in any tradition. There are no requirements in terms of length of time one has been following the path. Beginners are as welcome as those with experience. The homepage for dharma-dykes also offers an archive, online articles by/for women, and other related links.

Divine Mothers and their institutions. Links to their websites: http://www.geocities.com/Athens/Styx/7153/mother.html.

Teachers linked to: Mother Meera, Anandamayi Ma, Ammachi, , Maa, Nirmala Devi, Shree Maa, The Mother, Ma Bhagavati, Shantimayi, Swami Chidvilasananda, Gangaji, Swami Sivananda Radha, Vimala Thakar, Sarada Devi

Dodd, D. Aileen. More women taking vows of Buddhist nuns. Savannah Morning News on the Web, 14 Jul 2001. Article available online: http://www.savannahnow.com/stories/071401/LOCbuddism.shtml.

Dongyu Gatsal Ling Nunnery and International Retreat Centre for Women. URL: http://www.tenzinpalmo.com.

Do-drup-chen. Rig ’dzin yum ka bde chen rgyal ’i sgrub gzhung gi zin bris bde chen lam gzang gsal ba’i gron me (Notes on the Basic Text for Emulating the Mother Knowledge, Bearer, the Great Bliss Queen: A Lamp Clarifying the Good Path of Great Bliss) in the Collected Works of Do-drup-chen. Gantok, Sikkhim: Do-drup-chen- Rinboche [IV], Vol. 5.

Dorje, Dorje Loppön Lodrö. Dancer in the Coemergent Mirror: Talks on Vajrayogini Practice. Vajradhatu Publications.

From the publisher: “The first volume in Vajradhatu Publications’ ‘ Series,’ Dancer in the Co-emergent Mirror is a wonderful resource on every aspect of Vajrayogini practice. This long-awaited compilation of talks is based on three recent seminars by the Dorje Loppön. Beautifully designed and bound, it also includes

15 commentary by many teachers, discussion with students, cross-references, and an excellent detailed bibliography for further study.”

Dorje, Dudjom Jigdral Yeshe Dorje. Trans. by Dechen Yeshe Wangmo. Visualizations and Guide for the Foundational Practices of the Profound path of the Dakini Heart Essence. 2002.

______. Wish-Fulfilling Source of Accomplishment: Instructions on the Two Phases of the Profound Path of the Dakini Heart Essence. Bero Jeydren Publications, 1997.

______. Wish-Fulfilling Sourche of Great Exaltation: Activity Ritual of the Profound Path of the Dakini Heart Essence. Bero Jeydren Publications, 1997.

Dorje, His Holiness Thaye. Interview with H.H. Karmapa Thaye Dorje. 25 Dec 2003.

Dowman, Keith. Sky Dancer: The Secret Life and Songs of Lady Yeshe Tsogyel. London: Routledge and Kegan Paul, 1984/New York: Penguin/Arkana, 1989. Excerpts of this book are available online at http://www.keithdowman.net/books/sd.htm, including “Woman and the Dakini.”

Drayer, Gloria. Full Moon Yoga video/DVD. URL: www.yogasacredandsimple.com.

Gloria Drayer is a Kripalu-trained teacher and founder of Full Moon Yoga, “gatherings in which women receive the creative energy of the lunar cycle to deepen their practice and experience ‘the goddess within.’”

Dresser, Marianne, ed. Buddhist Women on the Edge: Contemporary Perspectives from the Western Frontier. North Atlantic Books, 1996.

“The essays . . . explore issues of gender, race, class, and sexuality; lineage, authority, and the accessibility of Buddhist institutions; monastic, lay, and community practice; the teacher-student relationship; psychological perspectives and the role of the emotions; crossscultural adaptation and appropriation; and how informs creativity, personal relationships, and political/social .”

Drucker, Malka. White Fire: A Portrait of Women Spiritual Leaders in America. Woodstock, Vt.: Skylight Paths, 2002.

Includes interviews with meditation teacher Sylvia Boorstein, ashram leader Ma Jaya, and women from other spiritual traditions.

Dudjom Rinpoche. Khandro Thuk Thik (Dakini Heart Essence). In translation by Lama Dechen Yeshe Wangmo and Lama Tharchin Rinpoche. URL: http://www.jnanasukha.org/translation.htm.

16

From the Jnanasukha website: “This [mind-treasure] text presents the complete path to enlightenment, from the foundational practices up to Leaping Over, the realization of the rainbow body. It includes meditation practices of the outer dakini, Yeshe Tsoygal, the inner dakini, Kurukulle, the secret dakini, Lion-Face, and the innermost dakini, Throma . . .

“In 1943, following a request Rinpoche received from a wisdom dakini through an intermediary, he sat down to compose a brief dakini sadhana or meditation practice. To his surprise, at that moment, the entire cycle of ‘Dakini Heart Essence’ overflowed in his wisdom mind. When the cycle was finished, it contained 550 pages of instructions and liturgies for the entire range of practices based on the feminine dakini principle, including foundational practices, practices, activity practices, yogic exercises, and the ultimate paths of Great Perfection, Cutting Through and Leaping Over.”

Lama Dechen Yeshe Wangmo: “The practices of ‘The Dakini Heart Essence’ are drawn from the mahayoga, , and atiyoga classifications of Nyingma inner tantra. What is even more significant is that these practices have been designed to enlighten the sentient beings of these dark and degenerate times. They were brought into this world in 1943 through the agency of the wisdom mind of His Holiness Dudjom Rinpoche. They are fresh and potent.

“Another point is that they are based on the feminine principle, the wisdom dakini or female buddha. The power of the feminine is the power to transform highly toxic material into the quintessential nectar of enlightenment. The dakini’s knife blade performs the surgery and the skull cup bestows the ambrosia—simultaneously. It’s an alchemical process which infuses us—bodily, energetically, and mentally—with an unquestionable experience of true nature. From there, the dakini practices expand this experience day by day, as we learn to relate in wisdom to the moment, the circumstances, and the work of benefiting beings, experiencing ourselves and the world around us. Both.”

Edou, Jérôme. Machig Labdrön and the Foundations of Chöd. Ithaca, N.Y.: Snow Lion Publications, 1995.

“A book about the Tibetan Buddhist practice of chöd, founded by the great female mystic Machig Labdrön.”

English, Elizabeth. Vajrayogini: Her Visualizations, Rituals and Forms. Boston: Wisdom Publications, 2002.

Enlightened nun Kisagotami. Article available online: http://www.geocities.com/zennun12_8/kisagotami.html.

Enough mind. Tricycle, Summer 2002, pp. 50-57.

17 An interview with Barbara Rhodes, one of the first women in America to be formally recognized as a Zen teacher. She was given the authority to teach in 1977 and now serves as the Vice School of the . She also has been a registered nurse since 1969 and currently works with patients at Home and Hospice Care of Rhode Island. She lives in Providence with her partner, Mary, and has two grown daughters.

Erndl, Kathleen M. Victory to the Mother: Goddess of Northwest India in Myth, Ritual, and Symbol. New York: , 1993.

E-Sangha online forum. Women in Buddhism. URL: http://www.lioncity.net/buddhism/index.php?s=1a8c13d8a70a075bdef76efee2b45ff3&sh owforum=7.

Falk, Nancy Auer. The case of the vanishing nuns: The fruits of ambivalence in ancient Indian Buddhism. In Nancy Falk and Rita Gross, eds., Unspoken Worlds: Women’s Religious Lives in Non-Western Cultures. San Francisco: Harper and Row, 1979, pp. 207- 224

Farrer-Halls, Gill. The feminine face of Buddhism. Theosophical Publishing House, 2002.

From the publisher: “In religious hierarchies around the world, women traditionally take second place. Buddhism is no exception to the rule—other than increasingly in the West, where women make up the majority of those who attend Buddhist centers and practice meditation.

“This books rights the balance by exploring the key, but usually silent, role of women in Buddhism past and present and in American as well as abroad.

“Spanning three Buddhist traditions (Theravada, Zen, and Tibetan), it features powerful writings by historical and contemporary Buddhist women. It also interprets Buddhist scriptures, the lives of saints, and traditional religious art in the light of feminine archetypes and perspectives.

“Subjects include female Buddhas and , women as ‘unofficial’ Buddhist teachers, male and female symbolism, and how to harmonize masculine and feminine values in our daily lives. What we find is the essence of female Buddhist wisdom—a treasure in itself that is a s relevant today as it has always been, although it has rarely been so visible until now.”

Faure, Bernard. The Power of Denial: Buddhism, Purity, and Gender. Princeton University Press, 2003.

From the publisher: “Innumerable studies have appeared in recent decades about practically every aspect of women’s lives in Western societies. The few such works on

18 Buddhism have been quite limited in scope. In The Power of Denial, Bernard Faure takes an important step toward redressing this situation by boldly asking: does Buddhism offer women liberation or limitation? Continuing the innovative exploration of sexuality in Buddhism he began in The Red Thread, here he moves from his earlier focus on male monastic sexuality to Buddhist conceptions of women and constructions of gender. Faure argues that Buddhism is neither as sexist nor as egalitarian as is usually thought. Above all, he asserts, the study of Buddhism through the gender lens leads us to question what we uncritically call Buddhism, in the singular.

“Faure challenges the conventional view that the history of women in Buddhism is a linear narrative of progress from oppression to liberation. Examining Buddhist discourse on gender in traditions such as that of Japan, he shows that patriarchy—indeed, —has long been central to Buddhism. But women were not always silent, passive victims. Faure points to the central role not only of nuns and mothers (and wives) of monks but of female mediums and courtesans, whose colorful relations with Buddhist monks he considers in particular.

“Ultimately, Faure concludes that while Buddhism is, in practice, relentlessly misogynist, as far as misogynist discourses go it is one of the most flexible and open to contradiction. And, he suggests, unyielding in-depth examination can help revitalize Buddhism’s deeper, more ancient egalitarianism and thus subvert its existing gender hierarchy.”

Feldman, Christina. The Quest of the Warrior Woman: Women as Mystics, Healers and Guides. London & San Francisco: Aquarian, 1994.

______. Woman Awake: Women Practicing Buddhism. Berkeley, Calif.: Rodmell Press, 2005.

Female buddhas and bodhisattvas according to the Tibetan Buddhist tradition. URL: http://www.sakyadhita.org/deities.html or http://lhamo.tripod.com/9deity.htm.

Female deities (Buddhist). URL: http://www.khandro.net/deities_female.htm.

Female dharma masters of the past. URL: http://www.tilokpur.org/kdtl6.html.

Female masters within the mindrolling tradition. Article available online: http://www.mindrolling.org/history_nb/h_female.cfm.

“There has been another significant line within the Mind-rolling tradition apart from the Trichen line of throne holders, and the Khenchen line of holders. This is the Jetsunma line, one of the remarkable features of Mind-rolling. It is a line of many great female masters known as the Jetsunmas, daughters of various Mind-rolling Trichens over the years. Beginning with Jetsun Mingyur Paldron, the daughter of Chögyal Terdag Lingpa, to Jetsun Tsering Paldron, the daughter of the present Mind-rolling Trichen, Mind-rolling has maintained a tradition of female teachers.

19 “Terdag Lingpa stressed the need for women to be educated as practitioners and teachers. He directed his descendants to maintain the precious tradition that he himself exemplified by empowering and teaching his own daughter along with his two sons. His inspiration has continued and many women have been inspired to practice and teach within this lineage.

“Many great female masters have lived, practiced and taught within the Mind-rolling lineage. This has been mostly in Samten Tse, which is the name of Mind-rolling's nunnery. Unfortunately, due to the lack of written records, many dates and important information are missing. Yet, we hope that through sharing this history, it continues to inspire and encourage all practitioners. Given here are a few of the particularly luminous female teachers.”

Female teachers in Buddhism. Resource list available online: http://lhamo.tripod.com/2tibetan.htm.

Fincke, Alanna. Yoga now: Healthy practices: Iyengar yoga teacher Patricia Walden talks about how yoga can help women stay well at every stage of their lives. Body & Soul, Nov/Dec 202, pp. 42-48.

Patricia Walden discusses her new book, written with Linda Sparrowe, The Woman’s Book of Yoga and Health.

Findly, Ellison Banks, ed. Women’s Buddhism, Buddhism’s Women. Wisdom Publications. “Throughout Buddhism’s history, women have been hindered in their efforts to actualize the fullness of their spiritual lives: they face more obstacles to reaching full ordination, have fewer opportunities to cultivate advanced practice, and receive diminished recognition for their spiritual accomplishments. Here, a diverse array of scholars, activists, and practitioners explores how women have always managed to sustain a vital place for themselves within the tradition and continue to bring about change in the forms, practices and institutions of Buddhism. In essays ranging from the scholarly to the personal, Women’s Buddhism, Buddhism’s Women describes how women have significantly shaped Buddhism to meet their own needs and the demands of contemporary life.

Fishman, Barbara Miller. Emotional Healing through Meditation: Stories of Women and Guided for Those Seeking Wholeness. Rochester, Vt.: Inner Traditions, 2002. Guided meditations are included on an accompanying 60-minutes CD.

From the publisher: “As a result of her years of working with women as a psychotherapist, Barbara Miller Fishman developed the discipline of Mindfulness Psychotherapy—a combination of mindfulness meditation and psychotherapy that, taken altogether, describe a path toward wholeness. [In Emotional Healing] she presents the integration of her life’s work through the poignant stories of eight women—all faced with

20 critical decisions and tough life circumstances—and how they used Mindfulness Psychotherapy to attain greater levels of peace and well-being.

“The author offers a radical shift in a woman’s relationship to life. Readers will discover the importance of naming a life problem, accepting the ‘is-ness’ of it, developing a matter-of-fact curiosity, and exploring the mind/body reactions that we call emotional pain. The path continues as the reader creates an observing self and discovers the deep compassion that ultimately heals. Once learned, these six awareness practices can be used to face difficult situations, discover self-acceptance, and release the love needed to reside fully in ones’ whole self.”

Flinders, Carol Lee. At the Root of This Longing: Reconciling a Spiritual Hunger and a Feminist Thirst. San Francisco: HarperSanFrancisco, 1998.

“The author explains how to reconcile the often conflicting and tense emotions and beliefs of spirituality and feminism. “She uncovers how she found that a life of meaning and self-knowledge depends on both, and identifies the four key points where spirituality and feminism collide: embracing silence vs. finding voice, relinquishing ego vs. establishing self, resisting desire vs. reclaiming the body, and enclosure vs. freedom. ”She draws widely from the voices of mystics throughout the ages, feminist theory and history, , women’s psychology, contemporary fiction and film, and her personal experience as a meditation instructor to weave a shimmering tapestry of stories and understanding.”

Florida, R. E. Buddhist approaches to abortion. Asian Philosophy, 1991, 1(1): 39-50.

Forum for Discussion of Feminist Buddhism. Contact Catherine Holmes Clark at [email protected].

The Forum: Women in Buddhism. Ordinary Mind, Summer 2002, No. 17.

The Four Bodhisattva Vows from the women’s perspective. Article available online: http://www.geocities.com/zennun12_8/bodhivows.html.

“The nature of Bodhi (Enlightenment) is attained in the same manner by men and by women. There are not even slight differences in this connection, neither in the method nor in the quality of attainment. The Buddha discovered that gender is of no importance for the aim of freedom. A female saint (arahat, i.e., woman or man) or a female being striving after sainthood is in no way subordinate to a male saint or male follower of the Buddha. It is not possible to declare a higher or more important equality of the sexes.

“According to the teachings of the Buddha, there exists no practical difference between the sexes. Man and woman are equal in their dependence upon each other and in their clinging which must be overcome (Angutara-Nikaya I.1). Man and woman are equal in

21 the rights and duties of their partnership, as the Buddha described it for lay followers in the famous sermon to Singalako (Digha-Nikaya, no.31). Thus stated, for male or female, the Four Bodhisattva Vows, their importance, meaning, and execution, are the SAME in any and all cases.”

Frawley, David. Tantric Yoga and the Wisdom Goddesses. Salt Lake City, Ut.: Passage Press, 1994.

Friedman, Lenore, ed. Meetings with Remarkable Women: Buddhist Teachers in America. Rev. ed. Boston: Shambhala Publications, 2000.

“Profiles seventeen distinguished female Buddhist teachers, including: Pema Chodron, Ayya , , Maurine Stuart, Joanna Macy, , Jiyu Kennett, Karuna Dharma, and more. This updated edition includes a new section describing developments in each woman’s life and work since the book’s first publication in 1987.”

______, and Susan Moon, eds. Being Bodies: Buddhist Women on the Paradox of Enlightenment. Boston: Shambhala Publications, 1997.

“The relationship between body and mind has always been a topic of speculation, and spirited discussion. The authors of the pieces contained in this anthology address be problem from the unique dual perspective of being women and being students of Buddhism. ‘We spend our lives in bodies, and if we realize anything: we care to call enlightenment, it’s in our bodies; in this book we wanted to address a tendency we’ve both observed for spiritual seekers to leave be body behind. From our study of the dharma we are clear that the body is not the ultimate truth, and that attachment to it causes suffering. But still, we don’t simply leap into the realm of the . The Absolute is here, we say, in each embodied women—when we breathe, when we sweat, when we bleed, when we feel desire’”—from the Editors’ Introduction

Friends of Yeshey Feminist Buddhist Email List Sangha. URL: http://www.loudzen.com/skydancer/esangha/vision.html

From the : Life stories of the historical bhikshunis. Article available online: http://www.geocities.com/zennun12_8/nunhistories.html.

Galland, China. Longing for Darkness: Tara and the Black Madonna. New York: Viking, 1990.

Garzilli, Enrica. Stridhana: To have and to have not. Journal of South Asia Women Studies, 26 Jan 1996, 2(1). Summary available online: http://www.asiatica.org/jsaws/vol2_no1/paper1.php. (On dowry in India and the modern law opposing dowry death.)

22 Gatwood, Lynn E. Devi and the Spouse Goddess: Women, Sexuality and Marriage in India. New Delhi, India: Manohar, 1985.

Gehlek Rimpoche. Healing and self-healing through White Tara. Article available online: http://www.jewelheart.nl/_algemeen/transcripten/txt_whitetara.html.

______with Brenda Rosen. The Tara Box: Rituals for Protection and Healing from the Female Buddha. New World Library, 2004.

From the publisher: “Containing a 96-page book, a white Tara resin figure, and a keepsake box, The Tara Box opens to create a mini-altar and portable shrine for the . . . carved Tara statuette. The altar can be used in conjunction with the book’s rituals and meditation practices, which are aimed at compassionate healing, long life, and protection from life’s travails. The book—which slides snugly behind the altar for easy reference— explains who Tara is and how to reach out to her.”

Ghanananda, Swami, and Sir John Stewart-Wallace. Women Saints: East and West. Vedanta Press.

A collection of the lives and teachings of over 30 women saints from Hinduism, Christianity, Jainism, Buddhism, Sufism, and Judaism.

Ghosh, Mallar. Development of Buddhist Iconography in Eastern India: A Study of Tara, Prajñas of Five Tathagatas and . New Delhi, India: Munshiram Manoharlal, 1980.

Gitananda, Dr. Swami. Great ladies in Western Yoga. Yoga Life, Oct 1981, 12(10):15- 22.

Discusses Lili Kowolska (pen name: Lillian Donat) of the London School of Yoga, Margit Segesman of the Gita School of Yoga in Melbourne, Rukhmani Devi, Indira Devi, Swami Shivananda Radha, Ruth Erickson, and many others from around the world.

“Women have done more to spread Yoga throughout the world than their male counterparts. They have literally gone to the ends of the earth in the interest of yoga . . .”

Goldberg, Natalie. Long Quiet Highway: Waking Up in America. New York: Bantam Books, 1993.

Gopalananda, Swami. Can You Listen to a Woman? A Man’s Journey to the Heart. Kootenay Bay, B.C., Canada:Timeless Books.

From the publisher: “. . . a touching account of the intimate, intense experiences of a spiritual discipleship. Following one man’s personal transformation under his guru, a woman who has the power to draw him back to his own heart . . .”

Grant, Beata. Daughters of Emptiness: Poems of Chinese Buddhist Nuns. Snow Lion.

23

Poems and talks of 20 nuns living in China from 1600-1850.

Green, Suzin. Women’s Yoga CD. Boulder, Colo.: Gaiam.

Griffyn, Sally. Ashtanga Yoga for Women: Invigorating Mind, Body, and Spirit with Power Yoga. Berkeley, Calif.: Ulysses Press, 2003.

Grimshaw, Anna. Servants of the Buddha: Winter in a Himalayan Convent. London: Open Letters, 1992.

A woman from Lancashire visits a Ladakhi Buddhist convent.

Gross, Rita M. The feminine principle in Tibetan Vajrayana Buddhism: Reflections of a Buddhist feminist. The Journal of Transpersonal Psychology, 1984, 16(2).

______. Buddhism and feminism: Toward their mutual transformation. The Eastern Buddhist, Autumn 1986, 19(2):62-74.

______. I will never forget to visualize that Vajrayoginî is my body and mind. Journal of Feminist Studies in Religion, Spring 1987, 3(1):77-89.

______. Yeshe Tsogyel: Enlightened consort, great teacher, female role model. In Janice Willis, ed., Feminine Ground: Essays on Women and Tibet. Ithaca, N.Y.: Snow Lion, 1990, pp. 11-32.

______. Buddhism after Patriarchy: A Feminist History, Analysis, and Reconstruction of Buddhism. Albany, N.Y.: State University of New York Press, 1993.

From the publisher: “This book surveys both the part women have played in Buddhism historically and what Buddhism might become in its post-patriarchal future. The author completes the Buddhist historical record by discussing women, usually absent from of Buddhism, and she provides the first feminist analysis of the major concepts found in Buddhist religion. Gross demonstrates that the core teachings of Buddhism promote gender equity rather than male dominance, despite the often sexist practices found in Buddhist institutions throughout history.”

“Gross has written the magnum opus of feminist critique and re-visioning of Buddhism. This has great theoretical and practical significance for in its global inter-faith dialogue. The particular of this book is its bridging of high quality scholarship and accessibility to the non-expert.”—Rosemary Radford Ruether, Garrett Theological Seminary and Northwestern University

“The book will fill a real, indeed urgent, need and be of great service to many Buddhists and students, scholars and friends of Buddhism. Here are some of its many strengths: It clearly harvests years of impassioned study and experience, offers refreshingly bold,

24 original and well-reasoned arguments, and deals with important questions that only a woman who is both a scholar and practitioner would adequately recognize. It appropriately combines both textual work and historical/anthropological perspectives, along with a clearly delineated feminist theoretical stance. It offers a valuable overview of the roles of women and discerning comparisons between them. The feminist analysis of key Buddhist concepts is excellent, especially issues of gender in relation to selflessness, emotions, non-duality. These burning issues for many Western women meeting Buddhism receive here very thoughtful, thorough, original treatment. The ‘prophetic voice that Gross openly brings to the Buddhist tradition is welcome, moving and appropriate.”—Joanna R. Macy

______. Feminism and Religion: An Introduction. Boston: Beacon Press, 1996.

Contents: Defining feminism, religion, and the study of religion; Feminism’s impact on religion and religious studies: A brief history; Where have all the women been? The challenge of feminist study of religion; No allowed? Are the world’s religions inevitably sexist?; Has it always been that way? Rereading the past; What next? Post- patriarchal religion

From Publisher’s Weekly: “. . . Gross (professor of philosophy and religion at the University of Wisconsin-Eau Claire) traces the historical role of women in religion, including the impact of feminist scholarship on the study of religion and theology. Gross does not limit her explorations to the roles of and Christianity but ranges over the roles of women in Buddhism, Hinduism and Islam. She also examines feminist spirituality, which has developed the contours of an organized religion. The author points out that all religions, including Christianity and Judaism, have not always been patriarchal, and she notes some groundbreaking work done by American Christian feminists in the 1800s that had been mostly forgotten by the 1950s.”

______. Soaring and Settling: Buddhist Perspectives on Contemporary Social and Religious Issues. Continuum, 1998.

From a review by Library Journal: “When three very different elements come together in one life, it can make for very interesting reading, and so it is with feminist Buddhist theologian Gross’s new work . . . Her opening autobiographical section explains how she became a feminist, a Buddhist, and a scholar. Uniting heart and head through involvement with a particular religious tradition renders her scholarship in religious history both controversial and intriguing. Gross discusses social issues ranging from environmental ethics to children’s rights and religious issues from immanence and transcendence in women’s religious experience to the feminine principle in Tibetan Vajrayana Buddhism. Her courageous willingness to reveal how these issues affect her personally makes for powerful reading.

______. Buddhism. In Arvind Sharma and Katherine K. Young, Her Voice, Her Faith: Women Speak on World Religions. Cambridge, Mass.: Westview Press, 2003.

25 ______. Guru, God, and gender. Shambhala Sun Online. Article available online: http://www.shambhalasun.com/revolving_themes/woman/gross.htm.

______, and Rosemary Radford Ruether. Religious Feminism and the Future of the Planet: A Buddhist-Christian Conversation. Continuum, 2001.

Gupta, Sudhir Ranjan. Sen. Mother Cult. Calcutta: Firma KLM, 1977.

Gupta, Sanjukta. Women in the Saiva/Sakta ethos. In Julia Leslie, ed., Roles and Rituals for Hindu Women. Rutherford, N.J.: Fairleigh Dickinson University Press, 1991, pp. 193-209.

______, trans. Laksmi Tantra: A Pancaratra Text. Leiden: E. J. Brill, 1972.

Gutschow, Kim. Being a Buddhist Nun: The Struggle for Enlightenment in the Himalayas. Cambridge, Mass.: Press, 2004.

The author “recounts her time living with the nuns of the Zangskar region of Kashmir several months a year over a period of 15 years. Not merely a memoir, Gutschow, an anthropologist and Williams College professor, also investigates the role of nuns within the Buddhist hierarchy that run counter to the American perception.”

From the publisher: “Kim Gutschow spent more than three years in Zangskar and living with nuns, collecting their stories, observing their ways, studying their lives. Her book offers the first ethnography of Tibetan Buddhist society from the perspective of its nuns. Gutschow depicts a gender hierarchy where nuns serve and monks direct, where monks bless the fields and kitchens while nuns toil in them. A richly textured picture of the little-known culture of a Buddhist nunnery, the book offers moving narratives of nuns struggling with the Buddhist discipline of detachment. Its analysis of the way in which gender and sexuality construct ritual and social power provides valuable insight into the relationship between in South Asia today.”

Gyatso, Geshe Kelsang. Guide to Dakini Land: The Highest Yoga Tantra Practice of Buddha Vajrayogini. London: Tharpa, 1991, 1996 (2d ed.).

From the publisher: “. . . the first complete explanation in English to the Tantric practice of Vajrayogini, the female Buddha of wisdom. The book provides detailed instructions on the eleven of generation stage, and an explanation of the essential completion stage practices of Vajrayogini that lead to full enlightenment. Also included are special methods for transforming all our daily activities into the spiritual path, advice on how to do Tantric retreat, all the of Vajrayogini, and a wealth of additional material that will be indispensable to anyone wishing to rely upon Buddha Vajrayogini.”

Gyatso, Janet. Apparitions of the Self. Princeton University Press, 1999.

26 Janet Gyatso’s translation and study of a pair of secret autobiographies by the Tibetan Buddhist visionary concludes with “a study of the subversive female figure of the Dakini in Jigme Lingpa’s writings, and the implications of her gender, her sexuality, and her unsettling discourse for the autobiographical subject in Tibet.”

______, and Hanna Havnevik, eds. Women in Tibet: Past and Present. Columbia University Press, 2005.

From the publisher: “This volume explores the struggles and accomplishments of women from both past and present-day Tibet: queens from the imperial period, yoginis and religious teachers of medieval times, Buddhist nuns, oracles, political workers, medical doctors, and performing artists. Most of the essays focus on the lives of individual women, whether from textual sources or from anthropological data, and show that Tibetan women have apparently enjoyed more freedom than women in many other Asian countries.”

Harding, Elizabeth. Kali: The Black Goddess of Dakshinewswar. Vedanta Press.

Harding, Sarah. The Life and Revelations of . Snow Lion.

From the publisher: “These fascinating discussions between 11th century court ladies and the great master Padmasambhava, available for the first time in English, weave intriguing issues of gender into Buddhist teachings. The women’s doubts and hesitations are masterfully resolved in these impassioned exchanges.”

Harper, Katherine Anne. The Jina Malli: Jainism and the spirituality of women. Revised version, 2005. An earlier version appeared in Jinamanjari: International Journal of Contemporary Jaina Reflections, Apr 1996, 13(1):42-63.

______. Seven Hindu Goddesses of Spiritual Transformation: The Iconography of the Saptamatrikas. The Edward Mellen Press.

Havnevik, Hanna. Tibetan Buddhist Nuns: History, Cultural Norms and Social Reality. Oslo: Norwegian University Press, 1989.

The definitive work on the subject.

______. The role of nuns in contemporary Tibet. In Barnett, ed., Resistance and Reform in Tibet. London: Hurst and Co., 1994.

______. The Life of Jetsun Lochen Rinpoche (1865-1951) as Told in Her Autobiography. Acta Humaniora, 1999.

Hawley, John S., and Donna M. Wulff, eds. The Divine Consort: Radha and the Goddesses of India. Beacon Press: Boston, 1982.

27 ______. Devi: Goddesses of India. Berkeley: University of California Press, 1996.

From the publisher: “An exploration of 12 different Hindu goddesses including Ganga, , and Kali, that shows the divine feminine as fascinating, contradictory, and powerful.”

Hecker, Helmuth. Buddhist Women at the Time of the Buddha. Translated from the German by Sister Khema. Kandy: Kandy, Sri Lanka: Buddhist Publication Society, 1982. Available online: http://www.accesstoinsight.org/lib/bps/wheels/wheel292.html.

______. Man and woman in the teachings of the Buddha. Article available online: http://www.geocities.com/zennun12_8/woman_man.html.

Hermann-Pfandt, Adelheid. Dakinis: Zur Stellung und Symbolik des Weiblichen im Tantrischen Buddhismus. Indica et Tibetica, vol. 20. Bonn, Germany: Indica et Tibetica Verlag, 1992. [In German.]

Hiller, Terry. Letter to the editor in response to Nischala Joy Devi and Esther Myer’s article “The Feminine Critique” on the irrelevance of the Bhagavad-Gita for modern women). Yoga Journal, Nov 2003, p. 16.

Hixon, Lex. Mother of the Buddhas: Meditation on the . Wheaton, Ill.: Theosophical Publishing House, 1993.

Hopkinson, Deborah, Michele Hill, and Eileen Kiera, eds. Not Mixing Up Buddhism: Essays on Women and Buddhist Practice. Fredonia, N.Y.: White Pine Press, 1986.

Horner, Isaline B. Women under Primitive Buddhism: Laywomen and Almswomen. London: Routledge & Kegan Paul, 1930/Delhi: Motilal Banarsidass, 1975.

______. Women in Early Buddhist Literature. The Wheel Publication, No. 30. Colombo, 1961.

Hridayananda Saraswati, Rishi. Women and yoga: Moving into the Age of Information. Yoga (Sivananda Math), May 1999, 10(3):13-17.

Hubbard, Jamie. Conventional women, ultimate woman: Gender, non-duality, and the Goddess. Gassho, Jul/Aug 1994, 1(5). Article available online: http://www.etext.org/Religious.Texts/DharmaNet/Journals/Gassho/gass0105.nws.

Interview with Mrs. Tweedie audiotape. Inverness, Calif.: The Golden Sufi Center.

From the publisher: “Irinia Tweedie describes the events leading to her meeting with her spiritual teacher and outlines the essence of the Naqshbandi Sufi path.”

28 Irigaray, Luce. Between East and West: From Singularity to Community. Translated by Stephen Pluhácek. Columbia University Press, 2001.

From the publisher: “With this book we see a philosopher well steeped in the Western tradition thinking through ancient Eastern disciplines, meditating on what it means to learn to breathe, and urging us all at the dawn of a new century to rediscover indigenous Asian cultures. Yogic tradition, according to Irigaray, can provide an invaluable means for restoring the vital link between the present and eternity—and for re-envisioning the patriarchal traditions of the West.

“Western, logocentric rationality tends to abstract the teachings of yoga from its everyday practice—most importantly, from the cultivation of breath. Lacking actual, personal experience with yoga or other Eastern spiritual practices, the Western philosophers who have tried to address Hindu and Buddhist teachings—particularly Schopenhauer—have frequently gone astray. Not so, Luce Irigaray. Incorporating her personal experience with yoga into her provocative philosophical thinking on sexual difference, Irigaray proposes a new way of understanding individuation and community in the contemporary world. She looks toward the indigenous, pre- cultures of India—which, she argues, have maintained an essentially creative ethic of sexual difference predicated on a respect for life, nature, and the feminine.

“Irigaray’s focus on breath in this book is a natural outgrowth of the attention that she has given in previous books to the elements—air, water, and fire. By returning to fundamental human experiences—breathing and the fact of sexual difference—she finds a way out of the endless sociologizing abstractions of much contemporary thought to rethink questions of race, ethnicity, and globalization.”

From a review by Leslie Armouor, University of Ottawa, in Library Journal: “What happens when a distinguished French feminist philosopher and psychoanalyst takes yoga lessons? Irigaray gets some shocks and some good ideas, too. She chafes at the male sexist attitude of some yoga teachers and concludes that ‘patriarchal censorships and repressions’ encroached upon a once healthier aboriginal tradition in India. Irigaray also believes that the differences between men and women can play an important role in the emergence of the love that is our best hope, something quite possible within an Eastern tradition that understands its resources (Western misunderstandings, including Schopenhauer’s, take a beating here). She comes to believe that breathing is a way of focusing the body and that the idea of shared breath is more fundamental than the idea of exchangeable words. Most readers will not be persuaded that, for instance, there is a difference between male and female breathing, but this is a fresh look at the need for East and West to get together, and Irigaray’s notion of a community without gender wars is important.” Copyright 2002 Cahners Business Information, Inc.

Ittivutaka. Trans. by Thanissaro .. Available online: http://www.accesstoinsight.org/canon/khuddaka/iti/index.html. An alternative translation by John Ireland (excerpts only) is available at: http://www.accesstoinsight.org/canon/khuddaka/iti/iti-a.html.

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John Ireland: “The is a collection of 112 short discourses of the Buddha belonging to the Canon. According to the commentarial tradition, the suttas of the Itivuttaka were collected by the woman lay disciple from sermons given by the Buddha while he was staying at . Khujjuttara, a servant in the court of King Udena, was declared by the Buddha his most learned woman lay follower. She had become a stream enterer after meeting the Buddha and afterwards converted the women of the palace to the Dhamma. She used to go regularly to listen to the Buddha preach and then later reported what she heard to the other women. The compilation of these sayings became known as the Itivuttaka.”

Iyengar, Geeta S. Yoga: A Gem for Women. New Delhi, India: Allied Publishers, 1983/Spokane, Wash.: Timeless Books, 1990.

Contents: First steps in yoga; Four paths to liberation; The path of yoga; Are women eligible for yoga?; The nature of health; Is yoga ideal for women?; Three milestones in a woman’s life; Know your body; Yoga sadhana—method of practice and prerequisites; Hints and suggestions for the practice of asanas; Classification, table, and course of study; Yogasana—technique and effects; On the threshold of peace: and Savasana; Hints and suggestions for the practice of pranayama, Pranayama—techniques and effects; Dhyana (meditation)

______. Geeta Iyengar answers questions on yoga & women. Yoga Rahasya, 1997, 4(1):10-15.

______. Yoga for women. Yoga Rahasya, 1997, 4(1):4-9.

Contents: Illustrious women practitioners of yoga in ancient India, Yogic practices—a source of strength for the “weaker sex,” Problems commonly faced by women, The benefits of yogic practices, Special instructions for women yoga practitioners, Common misconceptions about women who practice yoga, Guruji B. K. S. Iyengar’s role in introducing yoga to women

Jain, P. C. Conception and evolution of the Mother Goddess in India. Exotic India Article of the Month, Jun 2004. Article available online: http://www.exoticindia.com/article/mother.

Contents: The Devi as Mother, Mother Goddess in the Indus Valley, Mother Goddess in the Vedas and Other Early Texts, Devi in Puranic Literature, Devi in Metaphysical Perception, Other Dimensions of Devi Related Mythology, Devi’s Symbolism, The Manifest Forms of the Divine Female, Matrikas and Mahavidyas, Devi in Popular Tradition

Jaini, Padmanabh S. Gender & Salvation (Jain Debates on the Spiritual Liberation of Women). M.R.M.L.

30 Jayakar, Pupul. The Earth Mother: Legends, Ritual Arts, and Goddesses of India. San Francisco: Harper and Row, 1990.

Jayanti, Sister. The contribution of women to Hindu spirituality. Presentation at the Hindu Spirituality Conference, 21 Dec 2002, Edinburgh, Scotland.

Jiyu-Kennett, Rev. Roshi P. T. N. H. The Wild White Goose: The Diary of a Female Zen Priest. Shasta Abbey Press, 2002.

From a review in issue no. 18 of Ascent magazine (http://www.ascentmagazine.com/issues/18-reviews.html): “This new, attractive edition of The Wild White Goose spans a period of Jiyu-Kennett Roshi’s life from her first two and a half years as a junior Zen trainee, through her time in Japan over the following six years, until she becomes a Zen priest and teacher. She decided to write about her experience to show spiritual aspirants ‘how training must be done in the “mud” of daily life in order to grow straight and strong the stem of the lotus flower of his or her own spirituality.’”

Jnanavira, Dharmacari. A mirror for women? Reflections of the feminine in Japanese Buddhism. Western Buddhist Review, Vol. 4. Article available online: http://www.westernbuddhistreview.com/vol4/mirror_for_women.html.

Johnsen, Linda. Women saints of India. Yoga Journal, Jul/Aug 1988, pp. 52-55, 109.

______. Daughters of the Goddess: The Women Saints of India. St. Paul, Minn.: Yes International Publishers, 1994.

______. The Living Goddess: Reclaiming the Tradition of the Mother of the Universe. St. Paul, Minn.: Yes International Publishers.

From a review by Elizabeth Harding, Kali: “. . . the author takes us to the temples, jungles, and cities of India to reveal a continuous lineage of Goddess spirituality unbroken for all of human history . . .”

Jootla, Susan Elbaum. Inspiration from enlightened nuns. Kandy, Sri Lanka: Buddhist Publication Society. Article available online: http://www.enabling.org/ia/vipassana/Archive/J/Jootla/enlightNunsJootla.html.

Kabilsingh, Chatsumarn. The Bhikkhuni Patimokkha of The Six Schools. Sri Satguru Publications.

“In , Patimokkha has been accepted as one of the oldest texts of the Buddhist canon. Patimokkha (Skt. Pratimoksa) is a list of rules or courses of training to be observed by the and bhikkunis. The study of Bhikkhuni Patimokkha which is part of the Vinaya is necessary as it proves to be one of the ways to understand the historical growth of the Sangha(community). Each school has its own set of Pattimokkha

31 rules, the main body is that set of original rules which every school shares. As each school developed in various geographical settings, more rules [were] formulated in addition to the original rules handed down from the Buddha’s time. The present book contains translations of the Patimokha of six schools, namely: Theravada, Mahasangika, Mahissaka, , Dhamagupta, and .”

______. A Comparative Study of Bhikkhuni Patimokkha. Chaukhambha Oriental Research Studies, vol. 28. Varanasi: Chaukhamba Orientalia, 1984.

On the vows and rules of fully ordained nuns (bhikkhuni [Pali] or bhikshuni [Sanskrit]).

______. Thai Women in Buddhism. Berkeley, Calif.: Parallax Press, 1991.

Kajiyama, Yuichi. Women in Buddhism. Eastern Buddhist, Autumn 1982, 15(2):53-70.

Kalff, Martin M. Selected chapters from the Abhidhanottara-tantra: The union of female and male deities. Ph.D. dissertation, Columbia University, 1979.

______. Dakinis in the Cakrasamvara tradition. In Martin Brauen and Per Kvaerne, eds., Tibetan Studies Presented at the Seminar of Young Tibetologists, Zürich, June 26- July1, 1977. Zurich: Völkerkundemuseum der Univeresität Zürich, 1978.

Kali, . In Praise of the Goddess: The Devimahatmya and Its Meaning. Vedanta Press.

Kalyanavaca, ed. The Moon and Flowers: A Woman’s Path to Enlightenment Birmingham: Windhorse Publications, 1997.

“Brings together essays written by nineteen women who have been ordained within the Buddhist tradition.”

Karma Drubgyu Thargay Ling Mahayan Buddhist Nunnery, Tilokpur, India. URL: http://www.tilokpur.org/kdtl4.html.

Karthar Rinpoche, . Dharma in Women. Transcript. Available for purchase from Namse Bangdzo.

Katz, Nathan. Anima and mKha’-’gro-ma: A critical comparative study of Jung and Tibetan Buddhism. Tibet Journal, Autumn 1977, 2(3):13-43.

Khalsa, Gururattan K. The Destiny of Women is the Destiny of the World. Sunbury, Pa.: Yoga Technology. URL: http://www.yogatech.com/go/htmlos.cgi/008655.1.1169622695630514357.

Khalsa, Shakta Kaur. Yoga for Women: Health and Radiant Beauty for Every Stage of Life. DK Publishing, 2002.

32

From the publisher: “Featuring exercises that target women’s health issues and alleviate the symptoms of menopause, Yoga For Women shows how this ancient practice provides the solution to staying flexible, healthy, and youthful at any age. Packed with more than 500 full-color photographs, healing remedies, tips, and inspiring true stories, this is a practical manual that nurtures and empowers women at every stage of their lives.”

Contents: The basics; Warming up to yoga; Especially for women; Rejuvenating yoga; To relax & rejoice; Healing power; Energy for life; Lightening up; Leveling out; Monthly cycle; Easing into menopause; Breast care; Self-empowerment; Releasing fear & anger; Relationships; Preparing for birth; New mother & baby; Ageless beauty; Living in the moment

Khandro Rinpoche. This Precious Life: Tibetan Buddhist Teachings on the Path to Enlightenment. Snow Lion.

From the publisher: “’s perspective as a woman—and renowned Kagyu Nyingma teacher—brings a unique, feminine understanding to practical presentation of the Four Reminders: the preciousness of human birth, truth of , reality of suffering, and inescapability of karma.”

Khema, Sister Ayya. Being Nobody, Going Nowhere. London: Wisdom Publications, 1987.

“An introduction to Buddhist practice by a German-born bhikshuni (fully ordained nun) of the Theravada tradition.”

______. The significance of ordination as a Buddhist nun. Gassho, Jul/Aug 1994, 1(5). Article available online: http://www.etext.org/Religious.Texts/DharmaNet/Journals/Gassho/gass0105.nws.

King, Sallie B., trans. Passionate Journey: The Spiritual Autobiography of Satomi Myodo. Boston: Shambhala, 1978.

King, Ursula, ed. Women in the World’s Religions, Past and Present. New York: Paragon House, 1987.

Contains several essays on Buddhism.

Kinsley, David. Hindu Goddesses: Visions of the Divine Feminine in the Hindu Religious Tradition. Berkeley and Los Angeles: University of California Press, 1986/Delhi: Motilal Banarsidass, 1987.

Discusses Vedic goddesses; Laksmi; Parvati; Sarasvati; Sita; Radha; Durga; Kali; The Mahadevi; The Matrikas; Tara, Chinnamasta, and the Mahavidyas; Goddesses and sacred geography; Village goddesses

33

______. Tantric Visions of the Divine Feminine: The Ten Mahavidyas. Berkeley, Calif: University of California Press, 1997.

The ten Mahavidyas: Kali, Tara, Tripura-, Bhuvanesvari, Chinnemasta, Bhairavi, Dhumavati, Bagalamukhi, Matangi, and Kamala

From the publisher: “The Hindu pantheon is rich in images of the divine feminine deities representing a wide range of symbolic, social, and meditative meanings. David Kinsley’s new book documents a highly unusual group of ten Hindu tantric goddesses, the Mahavidyas, many of whom are strongly associated with sexuality and violence. What is one to make of a goddess who cuts her own head off, or one who prefers sex with a corpse? The Mahavidyas embody habits, attributes, or identities usually considered repulsive or socially subversive and can be viewed as ‘anti-models’ for women. Yet it is within the context of tantric worship that devotees seek to identify themselves with these forbidding goddesses. The Mahavidyas seem to function as ‘awakener’ symbols which help to project one’s consciousness beyond the socially acceptable or predictable. Drawing on a broad range of Sanskrit and vernacular texts as well as extensive research in India, including written and oral interpretations of contemporary Hindu practitioners, Kinsley describes the unusual qualities of each of the Mahavidyas and traces the parallels between their underlying themes. Especially valuable are the many rare and fascinating images he presents, each important to grasping the significance of the goddesses.”

Klein, Anne C. Non-dualism and the great bliss queen: A study in Tibetan Buddhist ontology and symbolism. Journal of Feminist Studies in Religion, 1985, 1(1):73-98.

______. Primordial purity and everyday life: Exalted female symbols and the women of Tibet. In Clarissa W. Atkinson, Constance Buchanan, and Margaret Miles, eds., Immaculate and Powerful: The Female in Sacred Image and Social Reality. Boston: Beacon Press, 1985, pp. 111-138.

______. Finding a self: Buddhist and feminist perspectives. In C. Atkinson, C. Buchanan, and M. Miles, eds., Shaping New Vision: Gender and Values in American Culture. Ann Arbor, Mich.: UMI Research Press, 1987, pp. 191-218.

______. Meeting the Great Bliss Queen: Buddhists, Feminists, and the Art of the Self. Boston: Beacon Press, 1994.

______. Presence with a difference: Buddhists and feminists on subjectivity. Gassho, Jul/Aug 1994, 1(5). Article available online: http://www.etext.org/Religious.Texts/DharmaNet/Journals/Gassho/gass0105.nws.

Klimburg, Maximilian. Male-female polarity symbolism in Kafir art and religion: New aspects in the study of the Kafirs of the Hindu-Kush. East-West, Sep-Dec 1976, 26(3- 4):479-488.

34 Klostermaier, Klaus. Sri tattva (the goddess principle). Journal of Vaisnava Studies, 1995-1996, 4:21-36.

Kooten, Victor Van. Letter to the editor in response to Nischala Joy Devi and Esther Myer’s article “The Feminine Critique” on the irrelevance of the Bhagavad-Gita for modern women). Yoga Journal, Nov 2003, p. 18.

Ku, Cheng-mei. The Mahisasaka view of women. In David J. Kalupahana, ed., Buddhist Thought and Ritual. New York: Paragon House, 1991, pp. 103-124.

Kumar, Nitin. Green Tara and White Tara: Feminist ideals in . Exotic India article of the month, Nov 2000. Article available online: http://www.exoticindiaart.com/tara.htm.

______. Lakshmi and Saraswati: Tales in mythology and art. Exotic India article of the month, Dec 2000. Article available online: http://www.exoticindia.com/article/lakshmiandsaraswati.

______. Durga: Narrative art of an “independent” warrior goddess. Exotic India article of the month, Apr 2001. Article available online: http://www.exoticindia.com/article/durga.

______. Parvati the love goddess: Tales of marriage and devotion in art and mythology. Exotic India article of the month, Jul 2001. Article available online: http://www.exoticindia.com/article/parvati.

______. Every woman a goddess: The ideals of Indian art. Exotic India article of the month, Jan 2002. Article available online: http://www.exoticindia.com/article/goddess.

______. Wisdom goddesses: Mahavidyas and the assertion of in Indian thought. Exotic India article of the month, May 2002. Article available online: http://www.exoticindia.com/article/mahavidyas.

______. Dance of the Yogini: Images of [wrath] in Tantric Buddhism. Exotic India article of the month, Sep 2002. Article available online: http://www.exoticindia.com/article/dakini.

______. A Kali in every woman: Motherhood and the dark goddess archetype. Exotic India article of the month, Oct 2002. Article available online: http://www.exoticindia.com/article/motherkali.

______. Shakti: Power and femininity in Indian art. Exotic India article of the month, Mar 2003. Article available online: http://www.exoticindia.com/article/shakti.

35 ______. Ganga the river goddess: Tales in art and mythology. Exotic India article of the month, Aug 2003. Article available online: http://www.exoticindia.com/article/ganga.

______. Conception and evolution of the Mother Goddess in India. Exotic India article of the month, Jun 2004. Article available online: http://www.exoticindia.com/article/mother.

______. Awakening the inner woman: Bhakti and the doctrine of love. Exotic India article of the month, Dec 2004. Article available online: http://www.exoticindia.com/article/bhakti.

“It was the early sixteenth century. A distinguished scholar named Jiva Gosain was head of the Vaishnavas in Vrindavana. At the same time Mirabai, the great woman saint of medieval India, [also] resided in the holy city. Once, the pious lady sent forth a message to Jiva Gosain that she wanted to meet him and have his darshan. He declined, saying that he would not allow any woman in his presence. Mira retorted: ‘O virtuous one, every one in Vrindavana is a woman. Only Krishna is Purusha (Male). Today only have I come to know that there is another Purusha besides Krishna in Vrindavana.’ Jiva Gosain, jolted into accepting the profundity of her statement, immediately rushed to Mira’s side and paid her due respects.

“The intense passion of Mirabai, which sought to model itself on the fervent ardor of the gopis of Vrindavana, suggests that the lord can be worshipped very effectively if the [male] devotee imagines himself to be a woman.”

Kumar, Pushpendra. The Principle of Sakti. New Delhi, India: Eastern Book Linkers, 1986.

______. Sakti Cult in Ancient India. Varanasi, India: Bhartiya Publishing House, 1974.

Kunsang, Erik Pema. Dakini Teachings: Padmasambhava’s Oral Instructions to Lady Tsogyal. Boston: Shambhala, 1990.

______. Advice from the Lotus-Born: A Collection of Padmasambhava’s Advice to the Dakini Yeshe Tsogyal and Other Close Disciples. Rangjung Yeshe Publications, 1994.

______. Dakini Teachings: A Collection of Padmasambhava’s Advice to the Dakini Yeshe Tsogyal. Rangjung Yeshe Publications, 1999.

Kwiat, Cecilie. Women in Western Buddhism: An interview with Cecilie Kwiat. Article available online: http://members.tripod.com/~Lhamo/Kwiat.htm.

36 Lalitananda, Swami. Glimpses of a Mystical Affair. Kootenay Bay, B.C., Canada:Timeless Books.

From the publisher: “. . . a lyrical expression of the enchanting relationship between a mystic and her loving student. Swami Lalitananda, Swami Sivananda Radha’s assistant and devotee, offers the reader an intimate glimpse of this remarkable woman.”

Lalye, P.G. Studies in Devi Bhagavata. Bombay: Popular Prakashan, 1973.

Landesman, Susan S. The Great Secret of Tara: Worship of Goddess Tara in Seventh- Century India According to the Tara-Mula-. Delhi: Motilal Banarsidass, 2005.

Notes from a presentation, “Goddess Tara and the Great Secret”: “Seeing reality from an ultimate viewpoint, the enlightened mind transcends notions of gender. However, from a conventional perspective, Goddess Tara is one of Buddhism’s earliest female role models to promote women’s potentiality for enlightenment. Tara’s legendary past as the Princess Moon of Wisdom (Jnanacandra) documents her conversation with an orthodox-minded monk who exhorted her to pray for as a man. In this legend, the princess utters a vow that highlights a woman commitment to achieving the foremost goals of the Buddhist path: [Many in a man’s body desire enlightenment while not even a single [person] strives for the benefit of sentient beings in a woman’s body. Therefore, I shall work for the benefit of sentient beings in a woman’s form as long as samsara has not been emptied. (Jayapandita’s Collected Works (vol.1, 221b-3 to 5))]. As the Princess upheld her vow in her daily efforts to liberate countless beings, her success led to the prophecy that as long as she manifested unexcelled, perfect enlightenment, she would be referred to as the Goddess Tara. In spite of the Tara cult’s obscure beginnings in India, it grew strong by the seventh century. Thereafter, it spread to Tibet where Tara was proclaimed the ‘Mother’ of the Tibetan people. The major source for the Tara cult’s formative period in India is the ritual compendium with the abbreviated title Tara-mula- kalpa [TMK], (Eng. Tara’s Basic Ritual Text). The Sanskrit text, believed to have been composed sometime in the seventh century, was translated into Tibetan in the thirteenth century by Buston and classified as a kriya tantra. Thereafter, the Sanskrit text was lost. The TMK’s Tibetan translation is found in the various editions of the Tibetan canon’s scriptural collection, the Kanjur (bKa yur). It is the largest canonical source on the goddess. Although the TMK’s lineage of teachings appears to have been broken because of its lack of commentaries among other factors, such does not diminish the importance of this text for scholarship. Most importantly, the TMK demonstrates the beginning stages in the development of feminist role models in 7th century tantric Buddhist rituals, art, and thought. Although the TMK features Tara earliest iconographic forms and functions within the rites of the mandala, painting on cloth (pata), and burnt offerings (homa), it is interesting to note the prominent role that Bodhisattva Avalokiteshvara plays in the text. Such suggests the crucial role of modeling a formative goddess cult after pre- existing male counterparts. It appears that it took many centuries until Tara was evoked on an independent basis, as she was during the life of the eleventh century master Atisha, for whom Tara served as a tutelary and guide in his transmission of major Buddhist teachings to Tibet. Despite Avalokiteshvara major role in the TMK, this text bears ample

37 evidence to elucidate the importance and variety of forms and functions that Tara fulfilled for her devotees during the formative period of her cult in India.”

Lang, Karen. Shaven heads and loose hair: Buddhist attitudes toward hair and sexuality. In Howard Eilberg-Schwartz and Wendy Doniger, eds., Off with Her Head!: The Denial of Women’s Identity in Myth, Religion, and Culture. Berkeley, Calif.: University of California Press, 1995.

Law, Bimala Churn. Women in Buddhist Literature. Varanasi: Indological Book House, 1981.

______. Buddhist women. Article available online: http://ccbs.ntu.edu.tw/FULLTEXT/JR-ENG/lawbud.htm.

Leach, Monte. Helping the daughters of Buddha: Interview with Dr. Chatsumarn Kabilsingh. Share International, Dec 1994. Article available online: http://www.shareintl.org/archives/social-justice/sj_mlhelping.htm.

“An interview with Thai activist and author Dr. Chatsumarn Kabilsingh about her work in expanding women’s awareness of their potential, particularly in the context of Buddhism’s dogmas.”

Leslie, Julia, ed. Roles and Rituals for Hindu Women. Rutherford, N.J.: Fairleight Dickinson University Press, 1991.

______. Dowry, “dowry deaths,” and . Journal of South Asia Women Studies, 22 Dec 1996, 2(4). Summary available online: http://www.asiatica.org/jsaws/vol2_no4/paper2.php.

Lief, Judith L. The womb of wisdom. Shambhala Sun Online. Article available online: http://www.shambhalasun.com/revolving_themes/woman/lief.htm.

A talk given to students (Naropa’s slogan is “womb of wisdom”).

Lottermoser, Friedgard. Buddhist nuns in Burma. Article available online: http://www.purifymind.com/NunBurma.htm or http://www.enabling.org/ia/vipassana/Archive/L/Lottermoser/burmeseNunsLottermoser.h tml.

Luding, H.E. Jetsun Chimey. Women in Buddhism. Ordinary Mind, Summer 2001, No. 15.

Mackenzie, Vicki. Cave in the Snow: ’s Quest for Enlightenment. Bloomsbury. See also the video of the same name inspired by this book: http://www.firelight.com.au/cave.html.

38 “How a Westerner, the daughter of a fishmonger from London’s East End, has become a Buddhist legend and a champion of the right of women to attain spiritual enlightenment. [...] Tenzin Palmo tells her story to with candor, humor, and clarity. She speaks of the challenges she faced, the hardships she endured, her spiritual aspirations, and the insights she experienced in the cave. She also reveals the inner conflict between her love for a man and her calling. Cave in the Snow is a gripping story of courage and phenomenal persistence. Throughout, Tenzin Palmo proves that she is truly a heroine of our time, a torchbearer in the last frontier of women’s liberation—that of equal spiritual rights.”

Magee, Mike. The Magic of Kali. Available online at Mike Magee’s site: http://www.shivashakti.com/texts.htm.

“Sample chapters on the worship of Dakshina Kalika. The whole work contains the yantras, mantras and rituals of the most famous tantric deity, has the complete text of the Todala Tantra and uses translations from different to demonstrate the importance of the tradition.

______. Shri Tara Devi. Article available online: http://www.shivashakti.com/tara.htm.

______. Yogini Hridaya. Article available online: http://www.shivashakti.com/hridabst.htm.

______. Yogini Tantra. Article available online: http://www.shivashakti.com/yogini.htm.

Maharaj, Lokanath, trans. The Yoni Tantra. London, 1984. Available online at Mike Magee’s site: http://www.shivashakti.com/texts.htm.

“This work eulogises the yoni of the goddess. According to the Kaula tantriks, the most sacred spot in India is Kamarupa, where the genitals of the Devi fell after her body was sliced into 51 parts by the discus of Vishnu. This is the first translation into English of this important work.”

Maitreyi. Feminism and Buddhism. In The Moon and Flowers, 1997. Article available online: http://www.aranya.fwbo.org/articles/maitreyi.html.

Makley, Charlene. The body of a nun: Nunhood and gender in contemporary Amdo. In Janet Gyatso and Hanna Havnevik, eds. Women in Tibet: Past and Present. Columbia University Press, 2005.

Marglin, Frédérique Apffel. Wives of the God-King: The Rituals of the Devadasis of Puri. Delhi: Oxford University Press, 1985.

39 Marzo, Mary. Goddess yoga. Yoga.com Newsletter, Nov 2003. URL: http://www.yoga.com.

McDermott, Rachel Fell, and Jeffrey J. Kripal. Encountering Kali: In the Margins, at the Center, in the West. Berkeley, Calif.: University of California Press, 2003.

From the publisher: “Encountering Kali explores one of the most remarkable the world has seen—the Hindu goddess Kali. She is simultaneously understood as a blood-thirsty warrior, a goddess of ritual possession, a Tantric sexual partner, and an all- loving, compassionate Mother. Popular and scholarly interest in her has been on the rise in the West in recent years. Responding to this phenomenon, this volume focuses on the complexities involved in interpreting Kali in both her indigenous South Asian settings and her more recent Western incarnations. Using scriptural history, temple architecture, political violence, feminist and psychoanalytic criticism, autobiographical reflection, and the goddess’s recent guises on the Internet, the contributors pose questions relevant to our understanding of Kali, as they illuminate the problems and promises inherent in every act of cross-cultural interpretation.”

McLeod, Melvin. Women’s liberation: Sharon Salzberg, Barbara Rhodes, Judith Simmer-Brown and Pat O’Hara on what it means to be a woman dharma teacher and how they’d like to see Buddhism in America evolve. Shambhala Sun. Article available online: http://www.shambhalasun.com/Archives/Features/2000/July00/womenteachers.htm.

Mesko, Sabrina. Power : Yoga Hand Postures for Women. New York: Ballantine Books, 2002.

Miller, Beatrice D. Views of women’s roles in Buddhist Tibet. In A. K. Narain, Ed., Studies in . Delhi: B. R. Publishing, 1980, pp. 155-166.

Milton, Julia. Women in Western Buddhism: An interview with Cecilie Kwiat. Article available online: http://members.tripod.com/%7ELhamo/Kwiat.htm.

Minamoto, Junko. Buddhism and the historical construction of sexuality in Japan. U.S.-Japan Women’s Journal: English Supplement, 1993, vol. 6.

Mohanty, Seema. The Book of Kali. New Delhi: Penguin Books, 2004.

Mookerjee, Ajit. Kali: The Feminine Force. Destiny Books, 1988/ London: Thames & Hudson 1988.

Morales, Frank. The concept of Shakti: Hinduism as a liberating force for women. Article available online: http://www.dharmacentral.com/articles/shakti.htm.

Mo-Shan Liao-Jan: First woman dharma heir in Chinese Zen Buddhism. Article available online: http://www.angelfire.com/realm/bodhisattva/mo_shan.html.

40 Mugai Nyodai—Japan’s first female Zen master. Article available online: http://www.angelfire.com/electronic/zennun/chiyono.html.

Muktananda, Swami, under the guidance of Swami Satyananda Saraswati. Nawa Yogini Tantra. Munger, Bihar, India: Bihar School of Yoga, 1977, 1998.

Contents: Women and spirituality; A woman’s body; The yoga body; The menstrual cycle; Menarche and menopause; Growing into womanhood; Primal energy; Marriage; Other options; The goddess within; Backache; Depression; Headache; Leucorrhoea; Menstrual irregularities; Overweight; Pregnancy; Prolapse; Urinary system disorders; Varicose veins; A guide for sadhana; For beginners; Intermediate sadhana; Classical sadhana

Mullin, Glenn H. Female Buddhas: Women of Enlightenment in Tibetan Mystical Art. Clear Light Pub., 2002.

From a review in Publisher’s Weekly: “Whereas the art of most Buddhist countries features a preponderance of male images, the art of Tibet has traditionally emphasized what the authors call ‘the strong role of the feminine.’ This book, one of the first Western titles ever to analyze this unique artistic tradition, is the companion volume to a touring art exhibit about female buddhas. Mullin, a Tibetologist and Buddhist scholar, writes that feminine imagery in Tibetan frescoes and tangka paintings reinforces the notion of the personification of wisdom and meditative consciousness. In Part I, Mullin explores the historical importance and symbolic significance of female buddhas, while the accompanying full-color photographs and illustrations demonstrate their role in daily devotion and meditation. Part II is devoted to the art and its interpretation, with dozens of reproductions of Tibetan masterpieces, drawn from the collection of the Rubin Art Museum that is slated to open in 2004 in New York.” Copyright 2003 Reed Business Information, Inc.

Murcott, Susan. The First Buddhist Women: Translations and Commentaries on the . Berkeley, Calif.: Parallax Press, 1991.

Nakai, Rev. Patti. Women in Buddhism. Article available online: http://www.livingdharma.org/Living.Dharma.Articles/WomenInBuddhism1.html.

Nakao, Wendy Egyoku. Women acquiring the essence. 10 Jul 1998. Article available online: http://www.zencenter.org/news/DharmaTalks/WomenAcquiringTheEssence.htm.

Napoli, Maria, Karen Gerden, and Shelly DeSouza-Rowland. Treatment of prostitution using integrative therapy techniques: A case study. Journal of Contemporary Psychotherapy, June 2001, 31(2):72-87.

Abstract: This case study examines a pattern we believe to be common among female prostitutes: a woman (“Bonnie”) who, like most prostitutes, is a survivor of childhood

41 sexual abuse. Bonnie’s prostitution is part of the unconscious ‘repetition compulsion’ common in trauma victims; by prostituting herself, Bonnie re-creates the scenario of sexual abuse that occurred during her childhood, while maintaining an illusion of control over the situation. We maintain that an effective approach to treatment for Bonnie is integrative therapy, a type of psychological counseling designed to address the major aftereffects of sexual abuse: dissociation from the body and sexuality in general; a profound sense of powerlessness; critically low valuation of the self; and mistrust and fear of intimacy. Bonnie’s story shows the dynamics of both prostitute behavior and integrative therapy, providing an example we believe to be applicably far beyond this case study.

Narayanan, Vasudha. Hinduism. In Arvind Sharma and Katherine K. Young, Her Voice, Her Faith: Women Speak on World Religions. Cambridge, Mass.: Westview Press, 2003.

Naura, Hella. Women to the fore. Yoga and Total Health, Aug 2001, 47(1):17-18.

Neilson, Lesley Marian. Tenzin Palmo is watering the nuns: An interview with the Venerable Tenzin Palmo. Ascent, Article available online: http://www.ascentmagazine.com/issues/04-art1.html.

Neumaier-Dargyay, E. K. The Sovereign All-Creating Mind—The Motherly Buddha: A Translation of the Kun byed rgypal po’I mdo. Albany, N.Y.: State University of New York Press, 1992.

Ngakpa Chogyam Rinpoche. The mother essence lineage. Article available online: http://www.etext.org/Religious.Texts/DharmaNet/Journals/Gassho/gass0105.nws.

Contents: Yeshe Tsogyel; Jomo Menmo; Pema ‘o-Zer; Jetsunma Khandro Yeshe Rema; The Mother Essence Lineage Today; Khandro/ Mirroring, or Cutting Through Spiritual Chauvinism,

Ngawang Denzin Dorje. kLong chen snying gi thig le’i mkha’ ’gro bde chen rgyal mo’i grub gzhung gi ’grel pa rgyud don snang ba a.k.a. Ra Tig (Commentary on the Practice for Emulating the Sky Woman, the Great Bliss Queen, from the “Very Essence of the Great Expanse” tradition of Long-chen-rab-jam). New Delhi: Sonam Topgay Kazi, 1972.

Nichiren Feminist Disciples discussion group. URL: http://groups.yahoo.com/group/NichirenFeministDisciples.

Nikhilananda, Swami, trans. Sri Sarada Devi: The Holy Mother: Her Teachings and Conversations. Vedanta Press.

Niranjanananda Saraswati, Swami. Women in the yogic tradition. Yoga (Sivananda Math), May 1999, 10(3):18-19.

42 Norbu, Chogyal Namkhai. The Practice of Long Life of the Immortal Dakini: Mandarava. Arcidoss GR Italy: Associazione Culturale Comunita , 1999.

Norbu Rinpoche, Thinley. Magic Dance: The Display of the Self-Nature of the Five Wisdom Dakinis. Boston: Shambhala Publications, 1998.

From the publisher: “Through teachings, stories, and his distinctive use of language, [ Rinpoche] relates how the energies of the five elements [i.e., the five wisdom dakinis] manifest within our everyday world, in individual behavior and group traditions, relationships and solitude, medicine and art. He illustrates how the magic dance of the elements can be transformed through meditation . . .”

Norman, K. R., trans. The Elders: Verses II: Therigatha. London: and Luzac & Company, 1971.

Nurbakhsh, Javad. Sufi Women. New York: Khaniqahip-Nimatullahi Publications, 1983.

Nyingpo, Namkai. Mother of Knowledge: The Enlightenment of Ye-shes mTsho-rgyal. Trans. by . Berkeley, Calif.: Dharma Publishing, 1983.

O’Brien, Paddy. Yoga for Women: A Gentler Strength. London: Thorsons, 1991, 1994.

Contents: Clothes and equipment; How much to do, when to do it; Choosing a class; What are the origins of yoga?; The benefits; How to use this book; Practice guidelines; Programme design; Basic session (standing poses, back bends, sitting poses, awareness of breathing, meditation, yantra and mandala); Adolescence; Menstrual cycle; Pregnancy; The post-natal months; The menopause; Alone or separated; In a loving partnership; Overstress; Under-stressed; Feeling fragile; Very fit; Eating, size and weight; Chakra, color and sound; and —on not going to extremes; Yoga nidra; Visualization

Odin, Jaishree Kak. To the Other Shore: Lalla’s Life and Poetry. Vitasta Publishers, 1999.

Contents: Preface; Introduction; Historical background; Lalla’s life; Shaiva literature and the female subject; Lalla’s thought: Beyond Shiva/Shakti duality; The ocean and the waves; The dancer and the dance; Lalla’s verses; Bibliography

O'Halloran, Maura. Pure Heart, Enlightened Mind. New York: Riverhead Books, 1994.

Story of a young Irishwoman who became a recognized Zen master in Japan.

Paape, Val. Patriarchy, power & posture. Contemporary Women’s Issues Database, Jun 1992, 6:36.

43 Pachen, Ani, and Adelaide Donnelley. Sorrow Mountain: The Remarkable Story of a Tibetan Warrior Nun. New York: Doubleday/Ted Smart, 2000.

“Sorrow Mountain is the story of Ani Pachen, a warrior princess in the region of Tibet, who, after her father’s death, led her people against the Chinese invasion, was captured and imprisoned for twenty-one years, escaped to India, became a nun, and traveled widely to tell her story.”

Padou, André, trans. Le Coeur de la Yoginî: Yoginîhrdaya avec le Commentaire Dîpikâ d’Amrtânanda. (Collège de , Publications de l’Institut de Vivilisation Indienne, Série in-8o, Fasc. 63. Paris: Collège de France, Édition-Diffusion de Boccard, 1994.

Pao-Ch'ang, Shih. Lives of the Nuns: Biographies of Chinese Buddhist Nuns from the Fourth to Sixth Centuries. Trans. by Kathryn Ann Tsai. Honolulu: University of Hawaii Press, 1994.

Paul, Diana Y. Women in Buddhism: Images of the Feminine in Mahayana Tradition. Berkeley, Calif.: Asian Humanities Press, 1979/University of California Press, 1985.

Includes some discussion of the role of the bhikshuni sangha.

Payne, Ernest A. The Saktas: An Introductory and Comparative Study. London: Oxford University Press, 1933.

Peters, Larry G. The Tibetan healing rituals of Dorje Yudronma: A fierce manifestation of the feminine cosmic force. Shaman’s Drum, 1997, no. 45, pp. 36-47.

Phelan, Nancy, and Michael Volin. Yoga for Women: 4 Great Natural Sources of Prolonged Youth. New York: Harper & Row, 1963.

Contents: Introduction to yoga; The female body; Delaying old age; Yoga and sex; Diet; Physical and mental hygiene; Rest and relaxation; Relaxation and limbering-up; Breathing exercises; Asanas (bodily positions) (sitting poses, inverted poses, stretching cycle, raised positions, abdominal contractions, balancing poses, miscellaneous poses); Body-molding and body-building techniques; Face, neck and eye exercises; Yoga and natural childbirth; Practicing at home; Table of asanas, giving beautifying or therapeutic properties; List of asanas giving Sanskrit names

Pintchman, Tracy. The Rise of the Goddess in the Hindu Tradition. Albany, N.Y.: State University of New York Press,1994.

Pitzer-Reyl, Renate. Die Frau im frühen Buddhismus. Marburger Studien Zur Afrika- und Asienkunde, series B, Asien, vol. 7. Berlin: Verlag Von Dietrich Reimer, 1984.

Pookayaporn, Junya. Wisdom and compassion in action: Theravada Buddhist nuns as facilitators of healing. Ph.D. dissertation. California Institute of Integral Studies, 2002.

44 Dissertation Abstracts International, Aug 2002, B 63/02, p. 1045. First 24 pages available online: http://wwwlib.umi.com/dissertations/preview/3042873. UMI #3042873.

Abstract: One of the major contemporary criticisms of Theravada Buddhism is its tradition of clinging to an inherently patriarchal structure. Due to this fact, Buddhist nuns have not had an opportunity to evolve in their own role along with the tradition, and their contributions to society have generally gone unacknowledged. This study explores two Theravada Buddhist nuns who demonstrate their abilities to facilitate the healing process of their respected laity. Using a qualitative research method called Multiple-Embedded Case Studies, two case studies are explored from Bangkok, Thailand and San Francisco, U.S.A. In-depth interviews are conducted to reveal the essential aspects of this healing process. There are four essential aspects of the healing process. The first aspect refers to the Buddhist teachings, especially dharma and vipassana meditation, which provide a foundation and a method from which healing can occur. The second aspect describes the attributes of effective healers, and includes the characteristics of wisdom, compassion, and the nuns’ abilities to inspire confidence in the laity whom they work with. The third aspect regards the active role that the laity must play in their own healing process. This includes the willingness to undergo a process of self-analysis in order to develop a deepened sense of self-awareness. The fourth aspect relates to the dynamic relationships between the nuns and their respective laity. While the laity obviously receive healing benefits from the nuns, the nuns gain broader insight into the human condition by interacting with many diverse individuals in their respective communities. The implications of the findings suggest that Buddhist nuns make significant contributions to the healing of individuals within their communities, and act as a bridge between ancient tradition and modern life.

Powers, John, and Deane Curtin. Mothering in Buddhist and feminist ethics. Philosophy East and West, 1994, 44(1):1-18.

Pragyamurti Saraswati, Swami. One woman’s way in a patriarchal system. Yoga (Sivananda Math), May 1999, 10(3):34-36.

Prasad, Chandrabhan. Buddha, the feminist. The Pioneer, 7 Sep 2005. Article available online: http://www.dailypioneer.com/columnist1.asp?main_variable=Columnist&file_name=pras ad%2Fprasad128.txt&writer=prasad.

“. . . Once when Lord Buddha was in for a short stay, Kosal’s king Prasanjit called on him. While they were in deep conversation, a messenger arrived from Kosal with an urgent message—that Queen Mallika Devi had delivered a child. The king was visibly upset.

“Reading the King’s body language, Buddha gave him dhamopdesh: ‘Many women are superior to men. Geniuses as well. They give birth to male children, many of whom become kings.’

45 “In other words, Buddha was reminding the King that he himself was born out of a woman. In Buddha’s philosophy men and women depend on each other and that must reflect in mutual recognition and respect.

“Buddha, on this occasion, was siding with women. A fact that I was unaware of even though I am an avid reader. It was brought to me when I read Anand Shrikrishna’s latest book Gautam Buddha and His Updesh. As a leader-scholar of Buddhism, Shrikrisna is reviving the way Babasaheb Ambedkar had perceived the great philosophy of Buddhism.

“Any philosophy, be it religious, or political, stands to serve its adherents, not vice versa. In the case of religion, the moment the adherents put themselves at the service of their faith, they land up doing it disservice. They tend to imbibe ritualism rather than the rationale. In the case of modern day Dalits embracing Buddhism, the tendency is to deviate from the path shown by Buddha and Ambedkar.

“Ritualism is being preferred over the intellectual aspect of Buddhism. By deploying his scholarly insight, Shrikrishna has brought out Buddhism as a service to humanity. The way his book explores Buddha's approach on the gender question, it makes the Lord the first feminist of history.

“Buddha established an independent bhikkhuni sangha or, Sangha of Buddhist nuns. The Buddhist scholar-nuns wrote Therugatha, deconstructing the Vedic notions of emancipation, re-birth and salvation.

“A host of women in the Buddhist circle explored their genius and rose to greater heights in realm of philosophy, religion, social work, and humanism than their male counterparts. Names such as Sumangal Mata, Gautami, , Princess Khema and Vasanti make Buddhism the most gender-correct religion.

“One must always remember, as Anand Shrikrishna reminds us, that Buddha held this opinion on women 2,500 years ago when under the Vedic system women were considered vehicles of all that was evil in the world. The present day Buddhists, therefore, should be diehard feminists. Emancipating themselves from patriarchy would be first step in that direction.”

Purna, Dharmachari. Tara: Her origins and development. Western Buddhist Review, Vol. 2. Article available online: http://www.westernbuddhistreview.com/vol2/tara_origins_a_development.html.

Pushpendra, Kumar. Shakti Cult in Ancient India. Banaras, India.

Radha, Swami Sivananda. Radha: Diary of a Woman’s Search. Kootenay Bay, B.C., Canada:Timeless Books.

Autobiography of Swami Sivananda Radha, one of the most influential Western swamis.

46 ______. Radha’s Story video. Narrated by Swami Lalitananda. Kootenay Bay, B.C., Canada:Timeless Books. (Contains footage and stills of her life.)

______. The Devi of Speech: The Goddess in Kundalini Yoga. Kootenay Bay, B.C., Canada:Timeless Books, 2004.

Ray, Gerry, and Jeffrey Macko. Women in Buddhism. Article available online: http://departments.colgate.edu/greatreligions/pages/buddhanet/theravada/women.txt.

Ray, Reginald. Accomplished women in Tantric Buddhism of medieval India and Tibet. In Nancy Falk and Rita Gross, eds., Unspoken Worlds: Women’s Religious Lives in Non- Western Cultures. San Francisco: Harper and Row, 1979, pp. 227-242.

Resources on women’s ordination (Buddhist). URL: http://members.tripod.com/~Lhamo/4ordin.htm.

Reyna, Ruth. The ideal of womanhood in the Indian Classics. Hinduism, 1981, no. 94, pp. 9-11.

Reynolds, John Myrdhin (Vajranatha). Wisdom dakinis: Passionate and wrathful. Article available online: http://www.vajranatha.com/teaching/Dakinis.htm.

Rhie, Marylin M., and Robert A. F. Thurman. Wisdom and Compassion: The Sacred Art of Tibet. New York: Harry N. Abrams, 1991.

“A . . . large-format book of sacred art (statues and paintings) from Tibet (from the art exhibit of the same name). Includes depictions of numerous female Buddhas, bodhisattvas and protectors.”

Rhys-Davids, C.A.F. and Norman, K.R., trans. Pitakas/Khuddaka: Poems of Early Buddhist Nuns (Therigata). Headington, Oxford: Pali Texts Society, 1989.

Richman, Paula. Women, Branch Stories, and Religious Rhetoric in a Tamil Buddhist Text. Foreign and Comparative Studies, South Asian Series, no. 12. Syracuse, N.Y.: Maxwell School of Citizenship and Public Affairs, , 1988.

Richmond, Sandy. Full Moon Yoga workshop. Full Spectrum Yoga, Newport Beach, California. Email: [email protected]. Course description: “It is a well known fact that women’s bodies are ruled by the ebb and flow of the lunar phases. To honor this energy and increase our knowledge we will work with the positive energy surrounding the full moon.” Riggs, Nicole, trans. Like an Illusion: Lives of the Masters. Eugene, Ore.: Dharma Cloud Press (Red Eye Books), 2000.

47 The translator’s introduction examines the importance of women in the Shangpa lineage, and the text includes the biographies of dakinis and . Also included is an appendix entitled “Songs of the Dakinis.” Rinchen, Ani. Becoming a Buddhist nun. Article available online: http://www.buddhanet.net/ordination03.htm. Rinpoche, Kalu. Women, , and Dharma. In , trans. by Janet Gyatso, The Dharma That Illuminates All Beings Like the Light of the Sun and the Moon. Albany, N.Y.: State University of New York Press, 1986, pp. 91-108.

Rogers, Julie. WomanMind: A-Yu Khandro—the story of a saint. Article available online: http://www.quietmountain.com/dharmacenters/yeshemelong/pg4.htm.

Rowling, Dee. In the company of women. Yoga Journal, Mar/Apr 2001. Article available online: http://www.yogajournal.com/travel/275_1.cfm.

“These yoga retreats cater exclusively to women’s unique physical and emotional needs.”

Rubin, Sherry. Yoga’s gifts for women. YogaLife, Jul/Aug 2000, p. 23.

Sakya, Jamyang, with Nyima Gejie. Tara Mantras CD. Records, 2000. 50:14 minutes.

From the publisher: “Tara Mantras contains the essential chants to the deity of Tara, in her Green and White emanations, chanted by H. E. Dagmo Jamyang Sakya with Lama Nyima Gejie. They were digitally recorded in Santa Monica, California, by David V. Gregoli for Dharmapala Records. The CD can be used as an aid to the Tara practice or to create a meditative mood.

“Dagmo Jamyang Sakya, considered by many to be an emanation of Tara, is one of the few women Tibetan Buddhist lamas, very rare and precious. She is the wife of H. H. Jigdal Dagchen Sakya, who is a lineage holder of Sakya, one of the four sects of Tibetan Buddhism.”

All profits from this CD go to The Mother Tara Sakya Center or “Tara-Ling.” This is a non-sectarian, non-profit Tibetan Buddhist Center whose mission is to preserve and teach Tibetan culture and philosophy to all who are interested, through the message of Tara.

Contents: The Praises to the 21 Forms of Tara, Green Tara Mantra I, Green Tara Mantra II, 100 Syllable Mantra, White Tara Mantra

Sakyadhita: The International Organization of Buddhist Women. URL: http://www.sakyadhita.org.

Sakyadhita means “Daughters of the Buddha.” The objectives of Sakyadhita, as expressed at its founding meeting in 1987 in Bodhgaya, India, are:

48 1. To promote world peace through the practice of the Buddha’s teachings

2. To create a network of communications for Buddhist women throughout the world 3. To promote harmony and understanding among the various Buddhist traditions 4. To encourage and help educate women as teachers of Buddhadharma 5. To provide improved facilities for women to study and practice the teachings 6. To help establish the Bhikshuni Sangha (community of fully-ordained nuns) where it does not currently exist

Every two years Sakyadhita holds an international conference to bring laywomen and nuns from different countries and traditions together to share their experiences on issues of mutual interest.

Sankaranarayanan, S. Glory of the Divine Mother (Devi Mahatmyam). Prabha Publishers, 2001.

From the publisher: “Mahama means a great soul; mahatmyam is its quality. The great soul of the Mother, one without a second, by its own glory becomes many souls, many little mothers. Matrakas and these emanations of the Mother, after finishing their appointed task, converge back into the great soul of the Mother. The story of all these emanations and their deeds, the glory of the great soul of the Mother, are delineated in the text, which also incorporates the sublime utterance (mahakavya) of the Devi, embodying the upanishadic truth of one without a second . . “

Sarkar, Shrii Prabhat Ranjan. The Awakening of Women. Anandanagar, India: Publications, 1995. (Originally published at Náriir Maryádá.)

Contents: Matriarchy in the Ksattriya Age; Women: The wageless slaves of the Vipras; From matriarchy to patriarchy; Shiva upholds the dignity of women; The status of women in earlier ages; Casteism and the decline of women’s status; Women of Bengal; Women’s rights in Rarh; The slave trade in women in Bengal; Social justice for women; Dowry and marriage; Sati and widowhood; Purdah; Prostitution; Discrimination in language; The emancipation of women; The social order and superiority and inferiority complexes; The continuous effort to promote universal well-being; Women’s rights; Equal rights for men and women; Human history and collective psychology; Fight against all dogmas; Two wings; Economic self-reliance; Building a healthy society; Can women attain salvation? An equal birthright; The place of women in the spiritual world; Bhaerava and Bhaeravii; The development of goddess worship; Tantric goddesses; Samskara and gender differences; Aspects of bio-psychology; Sentimentality: A special quality in women; Sadguru and microvita; Equality in the psycho-spiritual sphere; Sentimentality and the psycho-spiritual realm; Radha’s devotion; Physical well-being; Advice for pregnant women (from Shabda Cayaniká Part 20); Science and population control; The dance of the expansion of mind; Tandava and Kaosikii; Parvatti, consort of

49 Shiva; Satyabhama and Rukminii; The erudite scholar of Kaoshitakii; The righteous Gandhari; Five virtuous ladies; Karkatii Raksasii; Bhavasundari, the tigress queen; As you think so you become; Panchu Dayas; Teby’s hair bun; Hello Reba, goodbye Bhundibala!; Prabhat Samgiita

Sarma, Deepak. Some brief thoughts on the goddess Sri Laksmi in Madhva Vedanta. Namarupa, Winter 2004, pp. 62-67.

Satyadharma Saraswati, Swami. Devi bhakti. Yoga (Sivananda Math), Mar 2005, pp. 45-47.

Satyananda Saraswati, Swami. Mother India. In Swami Satyananda Saraswati, Bhakti Yoga Sagar. Vol. 3. Munger, Bihar: Sivananda Math, 1997, pp. 35-44.

“. . . in the coming age the women of India must become Mother India, and it is our duty to see that this happens . . .”

______. Role of women in modern society [in India]. In Swami Satyananda Saraswati, Bhakti Yoga Sagar. Vol. 3. Munger, Bihar: Sivananda Math, 1997, pp. 20-30.

______. . Sunstar Publishing, 1998.

From the publisher: “The complete worship of the Divine Mother who Takes away Darkness, includes her advanced puja, her thousand names, the mantras and mudras for traditional offerings, as well as the systems of worship for begetting spiritual children. Also available to accompany the text is a beautiful CD or cassette of Shree Maa’s recitation of the thousand names. It includes the original Sanskrit mantras, Roman phonetic transliteration and English translation.”

Saundarya Lahari. Several editions.

“A hymn of praise of the Divine Mother known as Tripurasundari, Lalita, Soadasi, etc., in Her Creative aspect. Besides being a highly poetical composition, it is also a Mantra Sastra, the source of many Mantras used in the adoration of the Divine Mother for the attainment of various blessings of life. Saundaryalahari, the great hymn of Sri Sankara, dealing with the cult of Mother worship, is the most popular Sanskrit hymn of its kind. In South India, especially, it is studied not only by practitioners of Sri-Vidya, but learn[ed] by heart and recited in a devotional spirit every day by persons who know no Sanskrit at all. The Divine Mother is worshipped and meditated upon in many aspects. In this Text She is adored in Her Creative aspect under the name Tripura, which means the Mother who embodies the three Bindus or creative stresses. Saundarya-lahari (or the Inundation of Divine Splendor) is a highly poetical but at the same time a tough technical work of Sri Sankaracarya, who was both the Bhasyakara (commentator) on the texts of Vedanta philosophy, as also the Sanmata-sthapaka (the founder of the systems of worship of the six Deities of the Hindu pantheon). It also deals with the technicalities of Sri Cakra and

50 its worship according to the tradition. The very recitation of this hymn is considered by many to be an adoration of the Divine.”

Savvas, Carol D. A Study of the Profound Path of gCod: The Mahayana Tradition of Tibet’s Great Woman Saint Machig Labdrn. Ph.D. dissertation: University of Wisconsin-Madison, 1990.

“A detailed study of the origin and practice of chöd with translations of many essential texts and commentaries.”

Schaeffer, Kurtis. Himalayan Hermitess: The Life of a Tibetan Buddhist Nun. New York: Oxford University Press.

Schmidt, Amy. Knee Deep in Grace: The Extraordinary Life and Teaching of . Present Perfect Books, 2002. Republished as Dipa Ma: The Life and Legacy of a Buddhist Master. BlueBridge, 2005.

A modern Buddhist saint who profoundly influenced the teaching of meditation in the West and a single mother who pursued spiritual practice within the context of family life. According to Buddhist teacher Shenpen Hookham, she also “taught Indian housewives how to meditate while breast-feeding and so on. She was a remarkable woman!”

______. Dipa Ma: A modern Buddhist saint who profoundly influenced the teaching of meditation in the West and a single mother who pursued spiritual practice within the context of family life.

"Dipa Ma: The Life and Legacy of a Buddhist Master" (Publisher: BlueBridge; ISBN: 0974240559) will be available at any bookseller in Spring 2005.

Schmitt, Jaime Stover. Every Woman’s Yoga: How to Incorporate Strength, Flexibility, and Balance into Your Life. Prima Publishing, 2002.

From the publisher: “Yoga truly is for every woman. Its therapeutic and healing powers are vast and inclusive, its benefits ranging from body conditioning and toning to stress and pain relief, from childbirth preparation to easing through the menopause transition. Every Woman’s Yoga is a basic yoga manual that focuses on specific yoga practices that are most suitable for women. Whether you are already into yoga, just getting started, or . . . exploring . . . yoga therapy, this informative guide will help you nurture your mind, body, and soul and will enable you to . . . be your physical and mental best. Inside, you’ll discover how yoga can: help signs of aging and decrease stress; assist through pregnancy, menstrual issues, and infertility; build strength and promote flexibility; support recovery from breast cancer treatment; ease incontinence, digestion, and elimination; help with fatigue and depression; build confidence, promote inner beauty, and manage weight; and many other conditions . . .”

51 Schoterman, J. A., ed. The Yoni Tantra. Delhi: Manohar, 1980. Sanskrit with transliteration. Excellent English introduction.

Schuster, Nancy. Changing the female body: Wise women and the Bodhisattva career in some Maharatna-kutasutras. Journal of the International Association of , 1981, 4(1):33-46.

Seibel, Machelle, and Hari Kaur Khalsa. A Woman’s Book of Yoga: Embracing Our Natural Life Cycles. Avery, 2003.

From a review by Phil Catalfo in Yoga Journal, Mar/Apr 2003, p. 170: “ . . . a Kundalini- oriented women’s health guide, featuring exercises (including . . . yoga, chant, and meditation), diet and nutrition tips, and philosophy—the latter informed mainly by the writings and teachings of Kundalini Yoga creator Yogi .”

Seneviratne, Maureen. Some Women of the Mahavamsa and Culavamsa. Colombo: H.W. Cave & Co., 1969.

Shankardevananda Saraswati, Dr. Swami. The importance of shakti. Yoga (Sivananda Math), May 1999, 10(3):20-23.

Shanta, N. The Unknown Pilgrims: The History, Life & Spirituality of Jain Women Ascetics. I. B. C. Originally published in French. A detailed table of contents is available at: http://www.hindibooks.8m.com/WomenInJainism.htm.

Examines “one of the most ancient (traditions of) ascetic philosophy, that (was) followed by some 6000 Jain women ascetics.”

Shaw, Miranda. Passionate Enlightenment: Women in Tantric Buddhism. Princeton, N.J.: Princeton University Press, 1994.

“This award-winning book is still controversial among mainstream scholars. Shaw argues that women played a central role in the emergence of Tantric Buddhism and that Tantric sacred sexuality empowered women.”

Examines “the little-known role of female teachers and lineage holders in the Vajrayana tradition. Some discussion of ordained women, e.g., Bhikshuni Lakshmi (Palmo), who founded the purification practice known as Nyung-ne.”

Contents: Seeking the traces of sky-dancers; Tantric Buddhism in India: Religious and historical introduction; Women in Tantric theory: Powerful and auspicious; Women in Tantric circles: Adepts and experts [includes women as ]; Women in Tantric history: Founders and pioneers; Women in Tantric relationships: Intimacy as a path to enlightenment; Spontaneous jewel-like yogini on passion and enlightenment; Conclusions

52 Sherma, Rita Das Gupta. Sacred immanence: Reflections of eco-feminism in Hindu Tantra. In Lance Nelson, ed., Purifying the Earthly Body of God: Religion and Ecology in Hindu India. Albany, N.Y.: State University of New York Press, 1998, pp. 88-132.

Shih, Heng-Ching. Chinese bhikshunis in the Ch’an tradition. Article available online: http://www.geocities.com/zennun12_8/chanwomen.html.

“Sutras that accept women as advanced Bodhisattvas and imminent Buddhas: The Sutra and the Srimala Sutra belong to this category. In these two sutras the position of the female reaches its highest peak. The doctrinal basis for this culmination lies in the Mahayana doctrines of Sunyata (emptiness), ‘Tathagatagarbha,’ non-duality, etc. Instead of attempting to identify maleness with Bodhisattvahood and , the sutras in this category claim that notions of duality—either male or female, subject or object, etc.—are merely mental attachments contradicting the teaching of emptiness. The characteristics of ‘maleness’ and ‘femaleness’ are simply illusory and irrelevant. On this basis, the female bodhisattva refuses to undergo sexual change. When asked by Sariputra to transform herself, the Goddess in the said, ‘I have been here for twelve years and have looked for the innate characteristics of femaleness but have not been able to find them. How can I change them?’ Then the Goddess changed Sariputra into a female. This is to reinforce her assertion that every one and every thing transcends gender distinctions when one views the world as empty. This viewpoint is concretely illustrated by Sariputra’s transformation. See as well the , in Buddhism considered revolutionary in its approach to the equality of the sexes and equality amongst all people generally.”

Shih, Juo-hsueh. Buddhist nuns from a modern perspective. Article available online: http://www2.hawaii.edu/~tsomo/NewsLetters/3-2.htm#ModernNuns.

Shin, Nan (pseud.). Diary of a Zen Nun: Every Day Living. New York: E. P. Dutton, 1988.

Sidon, Rob. Ammachi: A saintly view on hugs, traditions, and selflessness in a modern world. Common Ground, Fall 2002, no. 113, pp. 6-8, 132.

This interview with Ammachi addresses women’s issues.

Sidor, Ellen S. A Gathering of Spirit: Women Teaching in American Buddhism. Cumberland, R.I.: Primary Point Press, 1987.

Silva, Swarna de. The place of women in Buddhism. Article available online: http://www.enabling.org/ia/vipassana/Archive/D/DeSilva/WomenInBuddhism/womenIn BuddhismSwarnaDeSilva.html or http://www.uq.net.au/slsoc/bsq/bsqtr07.htm.

A talk given to the Midlands Buddhist Society (U.K.) on Sanghamittâ Day 1988.

53 Simmer-Brown, Judith. Dakini’s Warm Breath: The Feminine Principle in Tibetan Buddhism. Boston: Shambhala Publications, 2001.

“This book length discussion of dakinis, the “sky-dancer” semi-wrathful spirit woman, shows how the dakini, within the context of tantric practice, is both the practitioner’s ultimate guide and innermost spiritual subjectivity. This text should supersede all previous explorations of the dakini principle. Demonstrates how the dakini symbolizes levels of personal realization: the sacredness of the body, both female and male; the profound meeting point of body and mind in meditation; the visionary realm of ritual practice; and the empty, spacious qualities of mind itself. This unique study will appeal to spiritual seekers interested in goddess worship, women’s spirituality, and the tantric tradition.”

______. Feminine principle in the Vajrayana. Adapted from Dakini’s Warm Breath: The Feminine Principle in Tibetan Buddhism. Boston: Shambhala Publications, 2001. Shambhala Sun Online. Article available online: http://www.shambhalasun.com/revolving_themes/woman/brown.htm.

Simon, Bernie. A Biography of Yeshe Tsogyal. Article available online: http://www.toad.net/~bsimon/tsogyal1.html.

Sindberg, Susan Amy. Tara and the “Tara-Mula-Kalpa”: The Tara cult’s formative period in India. Ph.D. dissertation. Columbia University, 1995.

Sinha, Jadunath. Shakta Monism: The Cult of Shakti. Calcutta: Sinha Publishing House, 1966.

The Sisters of Ladakh video. Directed by Richard Lobo. 2003. 52 minutes.

“An intimate and candid view of the lives of young Tibetan Buddhist nuns. This is a not- often-seen contemporary perspective filmed on location in the Ladakh region of India.”

Sivananda, Swami. or navaratri. Article available online: http://lakshmi.4mg.com/navaratri.html.

“This festival is observed twice a year, once in the month of Chaitra and then in Aswayuja. It lasts for nine days in honor of the nine manifestations of Durga. During Navaratri (the word literally means ‘nine nights’) devotees of Durga observe a fast . . . and prayers are offered for the protection of health and property.

“The beginning of summer and the beginning of winter are two very important junctions of climatic and solar influence. These two periods are taken as sacred opportunities for the worship of the Divine Mother. They are indicated respectively by the Rama-Navaratri in Chaitra (April-May) and the Durga Navaratri in Aswayuja (September-October). The bodies and minds of people undergo a considerable change on account of the changes in Nature. Sri Rama is worshipped during Ramnavmi, and Mother Durga during Navaratri.

54

“The Durga Puja is celebrated in various parts of India in different styles. But the one basic aim of this celebration is to propitiate Shakti, the Goddess in Her aspect as Power, to bestow upon man all wealth, auspiciousness, prosperity, knowledge (both sacred and secular), and all other potent powers. Whatever be the particular or special request that everyone may put before the Goddess, whatever boon may be asked of Her, the one thing behind all these is propitiation, worship and linking oneself with Her. There is no other aim. This is being effected consciously or unconsciously. Everyone is blessed with Her loving mercy and is protected by Her . . .”

______. Navaratri: The nine-night worship of the devi. Namarupa, Winter 2004, pp. 60-61. Reprinted from All About Hinduism.

Sopori, B. N. Lal Ded and Her Vakhs: A Peep into Higher Humanity. The Greatest Lady of Last Millennium. A Textbook on Sadhna, Agelessness, Immortality and Spiritual Grace. Ploura, Jammu Province, India: B. N. Sopori, 1999. Book available online: http://ikashmir.org/BNSopori/index.html.

From the foreword: “Lalleshwari’s Vaks are an expression of high thought and spiritual truth, precise, apt and sweet. Some of these sayings, or vaakhs (or vaaks) as they are called, have been collected and published before [by] others, including Dr. Grierson, Dr. Barnett, Sir Richard Temple, Pt. Anand Kaoul Bamzai and Prof Jia Lal Koul. The vakhs embody the synthesis of cultures for which Kashmir has always been noted. The greatness of Lalla, as she is popularly known, lies in sharing the essence of her experiences in the course of her Sadhna or meditation through the language of the common [person].”

Sparrowe, Linda, and Patricia Walden. The Woman’s Book of Yoga & Health: A Lifelong Guide to Wellness. Boston: Shambhala Publications, 2002. See also the citation in this bibliography for the article by Alanna Fincke.

Contents: Foreword by Judith Hanson Lasater; Introduction; How to use this book; The woman’s essential sequence; The woman’s energizing sequence; The woman’s restorative sequence; Befriending your body; Honoring your menstrual cycle; Supporting your immune system; Preparing for labor, birth, postpartum; Caring for your back; Relieving headaches; Working with depression; Easing into menopause; Improving digestion; Minimizing postmenopausal symptoms; Relieving osteoporosis; Strengthening your heart

______. Yoga Radiance: Feeling Younger, Living Longer, and Getting the Most out of Life. Boston, Shambhala: Forthcoming.

“A guide for women over 50 to help them use yoga to improve their vitality and stay healthy and active.”

55 Sponberg, Alan. Attitudes toward women and the feminine in early Buddhism. In José Ignacio Cabezón, ed., Buddhism, Sexuality, and Gender. Albany, N.Y.: State University of New York Press, 1992, pp. 3-36.

Srimala. Breaking Free: Glimpses of a Buddhist Life. Birmingham: Windhorse Publications, 1997.

“The . . . honest, moving, and often very funny story of a woman’s journey to spiritual freedom.”

Steinberg, Lois. Women’s intensive notes. Available for purchase online: http://www.yoga-cu.com/manuals.html.

Sixty-one women from seventeen countries participated in the International Women’s Intensive Course instructed by Dr. Geeta S. Iyengar with Yogacharya B.K.S. Iyengar at the Ramamani Iyengar Memorial Yoga Institute in Pune, India.

Stratton-Hawley, John, and Donna Marie Wulff, eds. The Divine Consort: Radha and the Goddesses of India. Berkeley, Calif.: Berkeley Religious Studies Serious, 1982.

Subhuti (Alex Kennedy). Women, Men and Angels. Birmingham: Windhorse Publications, 1996.

“An exposition of the provocative views of , the founder of the Western Buddhist Order/FWBO, on women and men in the spiritual life.”

Sundar Raj, M. Sakti-Power. Madras, India: International Society for the Investigation of Ancient Civilization, 1983.

Svoboda, Robert E. Sarasvati, Laksmi & Durga according to the Aghori Vimalananda. Namarupa, winter 2004, pp. 2-3.

Taranatha, Jo Nang, trans. by David Templeman. The Origin of the Tara Tantr by . New Delhi, India: Library of Tibetan Works & Archives 1981/Paljor Publications. 2001.

Taylor, Louise. A Woman’s Book of Yoga: A Journal for Health and Self-Discovery. Boston: Charles E. Tuttle Co., 1993.

Contents: Origins of yoga, The paths of yoga, How yoga can benefit you, Getting started, Helpful knowledge for hatha yoga practice, Your journal, [Each of the following New Understandings/Insight sections is accompanied by asanas and how to incorporate them into a daily program]: New understandings: The importance of stretching and flexibility, Warm-ups, Insight: Discovering new words and ideas, New understandings: Yogic breathing, Insight: Coordinating your mind and body in harmony, New understandings: Regaining your vitality through relaxation, Insight: The benefits of relaxing with music,

56 New understandings: Yin, yang, and the flow of prana, Insight: How you become your thoughts, New understandings: The blessedness of good sleep, Insight: Seven days to new ways of thinking, New understandings: Yoga, sports, and you, Insight: The magic of palming, New understandings: How to use yoga throughout your day, Insight: The peaceful prayer pose meditation, New understandings: The ancient Sanskrit language, Insight: Looking at your new dimensions, New understandings: Awakening your power, Insight: Looking further at meditation techniques, New understandings: Mantra yoga, Insight: Tratak (gazing), New understandings: A beautiful you through better eating, Insight: Balancing food, balancing you, New understandings: Yogic power centers: The chakras, Insight: Slow motion, New understandings: Your energy field: Your aura, Insight: Imagining yourself, New understandings: Putting it all together, Insight: Further your self-discovery

Thakur, Himendra B. Practical steps towards saving the lives of 25,000 potential victims of dowry and bride burning in India. Journal of South Asia Women Studies, 15 May 1996, 2(2). Summary available online: http://www.asiatica.org/jsaws/vol2_no2/paper3.php.

Tharchin, Sermey Geshe Lobsang. Sublime Path to Kechara Paradise: Vajrayogini’s Eleven Yogas of Generation Stage Practice As Revealed by Glorious Naropa. Mahayana Sutra & Tantra Press.

Tharchin Rinpoche, Lama. Oral Teachings on the Sadhana of Yeshe Tsogyal. Honolulu, 1992.

Therigatha: Verses of the Elder Nuns. Selected suttas from the Terigatha. Available online: http://www.enabling.org/ia/vipassana/Archive/Suttas/T/Therigatha/index.html.

Tibetan nuns of Kathmandu. Women’s Freedom and Spiritual Liberation: 2000 European Tour. Information available online: http://members.tripod.com/~Lhamo/Nuns/index_e.htm.

Tigunait, Pandit Rajmani. Sakti: The Power in Tantra. Honesdale, Pa: The Himalayan International Institute, 1998.

Tiwari, Laxmi. The Splendor of Worship: Women’s Fasts, Rituals, Stories and Art. Delhi: Manohar, 1991.

Tomasko, Felicia M. Is yoga different for men? What teachers have to say about men and women and their practice. LA Yoga, Jun 2005, pp. 30-32.

Torrens, Jessica. The path of the yoginî: A quest for spiritual and social freedom. New Renaissance. Article available online: http://www.ru.org/92torrens.html.

57 Tripathi, Ram Narayan. Hindu marriage system, Hindu scriptures, and dowry and bride-burning in India. Journal of South Asia Women Studies, 22 Dec 1996, 2(4). Summary available online: http://www.asiatica.org/jsaws/vol2_no4/paper3.php/

Trungpa, Chögyam. Songs of : Sahle Aui audiotape. Kame Chöling, Vt.: Kalapa Recordings, 1970.

Sahle Aui was an awakened female disciple of Milarepa.

______. Songs of Milarepa: Women in the Dharma audiotape. Kame Chöling, Vt.: Kalapa Recordings, 1970.

______. Glimpses of Space: The Feminine Principle & EVAM. Vajradhatu Publications, 1999.

This work contains material from two seminars on the tantric understanding of the feminine and masculine principles, exploring what they are and how they work together in vajrayana Buddhist practice as the non-dual experience of wisdom and skillful means. The first section, ‘The Feminine Principle,’ concerns various aspects of the feminine, including space as the mother principle and the feminine manifested in the dakini principle. The second section, ‘Evam,’ discusses the union of the feminine and masculine principles.”

Tsai, Kathryn A., trans. The Lives of Nuns: Biographies of Chinese Buddhist Nuns from the Fourth to Sixth Centuries. Honolulu: The University of Hawaii Press, 1994.

“Lives of the Nuns, a translation of Pi-ch’iu-ni chuan, was compiled by Shih Pao- ch’ang in or about A.D. 516 and covers exactly the period when for women was first being established in China. The sixty-five biographies are now regarded as the best source of information about women’s participation in Buddhist monastic practice in pre-modern China.”

Tsomo, Karma Lekshe, ed. Sakyadhita: Daughters of the Buddha. Itahca, N.Y.: Snow Lion, 1988.

“Lekshe is a bhikshuni (fully ordained nun) in the Tibetan Buddhist tradition and is Secretary of Sakyadhita International. She founded the Jamyang Chöling Institute for Buddhist and is currently in the Philosophy Department at the University of Hawai’i. This book is a collection of essays and presentations by women who attended the first international conference of Buddhist women, with significant content relating to the ordination of nuns.”

______. Tibetan nuns and nunneries. In Janice Willis, ed., Feminine Ground: Essays on Women and Tibet. Ithaca, N.Y.: Snow Lion, 1989, pp. 118-134.

58 ______, ed. Buddhism Through American Women’s Eyes. Ithaca, N.Y.: Snow Lion, 1995.

“A selection of essays by practitioners from the Theravada, , Shingon, Chinese , and Tibetan traditions, who share their thoughts on , its practical application in everyday life, and the challenges of practicing Buddhism in the Western world.”

______. Sisters in Solitude: Two Traditions of Buddhist Monastic Ethics for Women. A Comparative Analysis of the Chinese Dharmagupta and the Tibetan Mulasarvastivada Bhiksuni Pratimoksa Sutras. Albany, N.Y.: State University of New York Press, 1996.

“This landmark book is the first translation into English of two versions of the Bhikshuni Pratimoksha Sutra, the precepts and rules of conduct for fully ordained Buddhist nuns.”

______. Buddhist Women across Cultures: Realizations. Albany, N.Y.: SUNY Press, 1999.

______. Innovative Buddhist Women: against the Stream. Surry, England: Curzon Press, 2000.

“This book combines the voices of scholars and practitioners in documenting and analyzing Buddhist women’s history. It addresses many gaps in the documentation of Buddhist women’s experience. The 26 articles—written by a range of Asian, Asian American, and western Buddhists—document the lives of women who, individually or collectively, have set in motion changes within Buddhist societies. The articles include analyses of issues such as gender, ethnicity, authority, and class that affect the lives of women in traditional Buddhist cultures and, increasingly, the west. The book is unique in analyzing Buddhist women’s historical experience in different Buddhist cultures and placing it side by side with western perspectives.”

Tulku, Tarthang, trans. Mother of Knowledge: The Enlightenment of Ye-shes mTsho- rgyal, by Nam-mkha’I snying-po, edited by Jane Wilhelms. Berkeley, Calif.: Dharma, 1983.

“Another translation (see also Dowman, above) of the sacred biography of the Tibetan yogini Yeshe Tsogyel.”

Tweedie, Irina. Chasm of Fire: A Woman’s Experience of Liberation through the Teachings of a Sufi Master. Tisbury, Wiltshire, England: Element Books, 1984. (Republished as Daughter of Fire by Blue Dolphin Publishing, Nevada City, Calif., 1986.) (See also the citation above for Interview with Mrs. Tweedie.)

VajraBelles Discussion List. To subscribe to the list, go to http://www.onelist.com/subscribe/VajraBelles.

59 An e-mail discussion list for female practitioners of Vajrayana, originated by Yudron Wangmo (Sidney Skinner). The list is geared to actual committed practitioners, rather than women who have curiosity about Vajrayana or Tibetan Buddhism.

Van Den Barselaar, George. The Divine Mother in Kasmir Saivism. Namarupa, Winter 2004, pp. 68-71.

Van Lysebeth, André. Tantra, le culte de la Féminité. Paris: Flammarion, 1988.

Vaze, Suneeta, N. K. Porwal, and Asha Damodaran. Yoga for women: Effect on weight, waist, hips and chest flexibility. In H. R. Nagendra, R. Ragarathna, and S. Telles, Yoga Research & Applications: Proceedings of the 5th International Conference on Frontiers in Yoga Research and Applications. , Vivekananda Kendra Yoga Research Foundation, 2000, pp. 279-284. Also available online: http://www.yogapoint.com/info/research3.htm.

Verma, Krishna. Sri ’s attitude toward women. Prabuddha Bharata, Apr 2002, 107(4):45-51.

Vijnanananda, Swami. The Srimad Devi Bhagavatam. Allahabad, India: Sudhindra Nath, 1921.

Vivekananda, Swami. Women of India.

“This small book is a collection of Vivekananda’s thoughts not only on the women of India, but women in general. He believed that God should be worshiped as mother, and that the welfare of the world [will not] improve until the condition of women improves.”

Wangmo, Lama Dechen Yeshe. The female Buddha speaks. Article available online: http://www.jnanasukha.org/Femalebuddhaspeaks.pdf.

On the function of Yeshe Tsogyal as yi-dam (“mind-bond”).

Warrier, A. G. Krishna, ed. The Sakta Upanishads. Madras, India.

Watkins, Joanne C. Spirited Women: Gender, Religion, & Cultural Identity in the Himalaya. New York, NY, U.S.A.: Columbia University Press, 1996.

Weeraratne, D. Amarasiri. Revival of the Bhikkhuni Order in Sri Lanka. Article available online: http://www.buddhanet.net/nunorder.htm.

Weinberger-Thomas, Catherine. Ashes of Immortality: Widow-Burning in India. Chicago: University of Chicago Press/London: Oxford University Press, 2000.

Weuve, Jennifer, Jae Hee Kang, JoAnn E. Manson, Monique M. B. Breteler, James H. Ware, and Francine Grodstein. Physical activity, including walking, and cognitive

60 function in older women. Journal of the American Medical Association, 22/29 Sept 2004, 292(12):1454-1461. Author email: [email protected]. Abstract: http://jama.ama-assn.org/cgi/content/abstract/292/12/1454?ct

Abstract: Context: Physical activity may help maintain cognitive function in older adults. Objective: To examine the relation of long-term regular physical activity, including walking, to cognitive function. Design: Women reported participation in leisure-time physical activities on biennial mailed questionnaires beginning in 1986. We assessed long-term activity by averaging energy expenditures from questionnaires in 1986 through participants’ baseline cognitive assessments (1995 to 2001). We used linear regression to estimate adjusted mean differences in baseline cognitive performance and cognitive decline over 2 years, across levels of physical activity and walking. Setting and Participants Nurses’ Health Study, including 18 766 US women aged 70 to 81 years. Main Outcome Measure Validated telephone assessments of cognition administered twice approximately 2 years apart (1995 to 2001 and 1997 to 2003), including tests of general cognition, verbal memory, category fluency, and attention. Results: Higher levels of activity were associated with better cognitive performance. On a global score combining results of all 6 tests, women in the second through fifth quintiles of energy expenditure scored an average of 0.06, 0.06, 0.09, and 0.10 standard units higher than women in the lowest quintile (P for trend <.001). Compared with women in the lowest physical activity quintile, we found a 20% lower risk of cognitive impairment for women in the highest quintile of activity. Among women performing the equivalent of walking at an easy pace for at least 1.5 h/wk, mean global scores were 0.06 to 0.07 units higher compared with walking less than 40 min/wk (P.003). We also observed less cognitive decline among women who were more active, especially those in the 2 highest quintiles of energy expenditure. Women in the fourth and fifth quintiles had mean changes in global scores that were 0.04 (95% confidence interval, 0.02-0.10) and 0.06 (95% confidence interval, 0.02-0.11) standard units better than those in the lowest quintile. Conclusion: Long-term regular physical activity, including walking, is associated with significantly better cognitive function and less cognitive decline in older women.

We Will Meet Again in the Land of the Dakini video. Produced by Mystic Fire Video.

“. . . about the life of the late Mongolian lama and Chöd yogini Doljin Kandro Suren. She practiced and taught the Dharma in Communist Mongolia when it was still illegal to do so.”

Wheeler, Kate. Toward a new spiritual ethic. Article available online: http://www.angelfire.com/electronic/bodhidharma/wheeler.html#N1.

“The discussion turned to teachers who have sex with many women students, claiming to Enlighten them . . .”

Willis, Janice. Nuns and benefactresses: The Role of women in the development of Buddhism. In Yvonne Haddad and Ellison Findlay, eds., Women, Religion and Social Change. Albany, N.Y.: State University of New York Press, 1985, pp. 59-85.

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______. Dakini: Some comments on its nature and meaning. In Janice Willis, ed., Feminine Ground: Essays on Women and Tibet. Ithaca: Snow Lion, 1989, pp. 57-75.

______. Tibetan ani-s: The Nun’s life in Tibet. In Janice Willis, ed., Feminine Ground: Essays on Women and Tibet. Ithaca: Snow Lion, 1989, pp. 96-117.

______, ed. Feminine Ground: Essays on Women and Tibet. Ithaca: Snow Lion, 1989, 1995.

“A wide-ranging collection of papers which includes an excellent essay by Karma Lekshe Tsomo on Tibetan Buddhist nuns.”

Willson, Martin. In Praise of Tara: Songs to the Saviouress: Source Texts from India and Tibet on Buddhism's Great Goddess. London: Wisdom, 1986, 1996 (2d ed).

Wilson, Liz. Charming Cadavers: Horrific Figurations of the Feminine in Indian Buddhist Hagiographic Literature. University of Chicago Press, 1996.

Women Active in Buddhism website. URL: http://lhamo.tripod.com.

Women and Buddhism. Special issue of Spring Wind: Buddhist Cultural Form, 1986, 6(1-3). (Journal published by Zen , 86 Vaughan Rd., Toronto, Ontario M6C 2M1 CANADA.)

Women dharma teachers. Shambhala Sun, 2001.

Women in Buddhism. URL: http://www.buddhanet.net/mag_nuns.htm.

Women in Buddhism: Past, present, and future. URL: http://campross.crosswinds.net/women.html.

Provides an extensive list of links to additional sites.

Women in spiritual life. Theme of Ascent, Summer 2003.

Women priests much in demand. The Times of India, 7 Jul 2002. Article available online: http://timesofindia.indiatimes.com//articleshow.asp?art_id=15203306.

“Jnana Prabodhini (JP), a city-based organization which has been working to promote women priests since 1990, has a reason to smile as more and more people have started accepting women priests to perform rituals for them.

“So did the JP face any opposition, especially because women were inducted into the activity? ‘No,’ says Yashwant Lele, who heads one such project.

62 “‘Traditional priests cannot meet the demand of the growing population. The younger generation is keeping away from this profession although there is enough money. So in a way, we are helping to keep the tradition alive,’ he said.

“‘As far as induction of women is concerned, we believe that women should have equal opportunity in this profession as well,’ Lele explains. The JP also believes that nobody should be denied the right to perform any ritual because he/she is not a .

“‘We see that Brahmin priests sometimes do not perform rituals in non-Brahmin homes. We feel this is wrong, hence we keep our classes open for people from all castes. Our priests accept invitations from all classes of people,’ Lele states . . .

“Besides training women in priesthood, Pune has also revived the long-lost tradition of performing the sacred thread ceremony of girls to officially recognize the importance of women in society.”

Women’s liberation: Four women talk about why they sought liberation through Buddhist teachings, what it means to be a woman dharma teacher, and how they’d like to see Buddhism in America change. Shambhala Sun, Jul 2000, pp. 27-31, 73-76. Includes Sharon Salzberg, Judith Simmer-Brown, Barbara Rhodes, and Pat O’Hara. Article available online: http://www.shambhalasun.com/revolving_themes/woman/woman_lib.htm.

Women, Spirituality, and Yoga Conference. By Network East-West. URL: http://www.women-sy.de.

This annual conference was launched in 1999 by Network East-West, an international group of professional women and Satyananda Yoga teachers.

“The aim of the [2002] conference [held in Krakow, Poland was to create a dialogue between women from Central, Eastern, and Western in their joint vision of utilizing the feminine qualities and competencies constructively for the benefit of family, society, and environment.

“Topics . . . covered social, cultural, and spiritual issues and range[d] from alternative approaches to women’s health, education, to non-violence, therapeutic approaches to specific women’s issues (e.g., depression, eating disorders), coping with trauma and consequences of war, to conflict management, women in leadership positions, ecology from a feminine perspective, etc. There have been workshops, panels, lectures, yoga and relaxation classes, music and excursions.

“The wholistic concept of the conference—which combines practice (yoga, relaxation techniques) with theory (lectures), active participation (team building, live chat-room), and creative expression—has created an atmosphere of openness and lightness that allowed for an honest exploration of issues concerning oneself and other cultures, other traditions. Spirituality, regardless of religious background, is the underlying force

63 sustaining all skillful action, supporting growth of self-confidence and stabilizing family and society.

“The conference [was organized] by Netzwerk Ost-West e.V., a non-profit organization with the aim of international understanding and peace.”

For more information about Network East-West and forthcoming conferences, see http://www.women-sy.de.

Women teachers in Buddhism. Jan 2003. URL: http://www.sakyadhita.org/teachers.html.

Women teachers in the Theravada tradition. Information available online: http://www.enabling.org/ia/vipassana/womenTeachers.html.

Women Zen masters in Dogen’s Raihai Tokuzui. Article available online: http://womensearlyart.net/immortals/dogenwomen.html.

Woodroffe, Sir John George. Sakti and Sakta: Essays and Addresses. 8th ed. Madras: Ganesh, l975.

Workouts for women: Yoga. China Daily, 4 Mar 2005.

“Medically speaking, yoga is good for everyone. Women can benefit from yoga even more than with other fitness exercises,” said Huiping Mo, a veteran yogi who teaches Bikram yoga, also known as hot yoga, at the Beijing Shanti Yoga Centre . . .

“According to Mo, yoga is particularly good for women . . .”

World Buddhists affirm equality of women. Article available online: http://www.buddhanet.net/nuns_ord.htm.

Yogakanti Saraswati, Swami. A wave of beauty. Yoga (Sivananda Math), Mar 2005, pp. 41-44.

A commentary on some verses from the Saundarya Lahari.

Yogendra, Sitadevi. Yoga Physical Education (For Women). Bombay, India: The Yoga Institute, 1947.

Yoginihridaya (The Heart of the Yogini). Available online at Mike Magree’s site: http://www.shivashakti.com/texts.htm.

“A classic text of Shri Vidya, available here in a Sanskrit transliteration. Much has already been translated—[watch] for a commentary and translation soon.”

64 Yoginitantra. Bombay: Kalyana Publishing House, 1984. [In Sanskrit.] See also the article on this text by Mike Magee at http://www.shivashakti.com/yogini.htm.

“Important work which includes much geographical information on the tradition, as well as a collection of rites and practices related mostly to left-hand aspects of the Goddess. Svapnavati, the goddess of lucid dream, is much discussed.”

Young, Serinity. Courtesans and Tantric Consorts: Sexualities in Buddhist Narrative, Iconongraphy, and Ritual. Snow Lion.

From the publisher: “An examination of 2,000 years of texts, iconography, and ritual practices that reveals the mosaic of beliefs that inform Buddhist views on gender and sexuality.”

65

Norman, K.R., trans. The Elders: Verses II: Therigatha. London: Pali Text Society and Luzac & Company, 1971.

O'Halloran, Maura. Pure Heart, Enlightened Mind. Riverhead Books (Tricycle), 1994. Lovely story of a young Irishwoman who became a recognised Zen master in Japan.

Pao-Ch'ang, Shih. Lives of the nuns: biographies of Chinese Buddhist nuns from the fourth to sixth centuries. Trans. by Kathryn Ann Tsai. Honolulu: Univ. of Hawaii Press, 1994. ISBN 0824815416 (188pp).

Paul, Diana Y. Women in Buddhism: Images of the Feminine in Mahayana Buddhism. Berkeley: University of California Press, 1985; formerly Berkeley: Asian Humanities Press, 1979. Includes some discussion of the role of the bhikshuni sangha.

Rhys-Davids, C.A.F. and Norman, K.R., translators. Pitakas/Khuddaka: Poems of Early Buddhist Nuns (Therigata). Headington, Oxford: Pali Texts Society, 1989. ISBN 0860132897 (233pp).

Shaw, Miranda . Passionate Enlightenment: Women in Tantric Buddhism. Princeton (NJ): Princeton University Press, 1994. ISBN 0-691-03380-3 (291pp). A riveting look at the little-known role of female teachers and lineage-holders in the Vajrayana tradition. Some discussion of ordained women, e.g. Bhikshuni Lakshmi (Palmo), who founded the purification practice known as Nyung-ne.

Shin, Nan (pseud.). Diary of a Zen Nun: Every Day Living. New York: E.P. Dutton, 1988.

Sidor, Ellen S. A Gathering of Spirit: Women Teaching in American Buddhism. Cumberland (R.I.): Primary Point Press, 1987.

Tsomo, Karma Lekshe, ed. Sakyadhita: Daughters of the Buddha. Ithaca (NY): Snow Lion Publications, 1989. Lekshe is a bhikshuni (fully ordained nun) in the Tibetan Buddhist tradition and is Secretary of Sakyadhita International. She founded the Jamyang Chöling Institute for Buddhist Women in India and is currently in the Philosophy Department at the University of Hawai'i. This book is a collection of essays and presentations by women who attended the first international conference of Buddhist women, with significant content relating to the ordination of nuns.

Zen, Women, and Buddhism website: http://www.geocities.com/zennun12_8/index.html#N1. Links to many articles.

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Of Related Interest

Austen, Allie Iglehart. The Heart of the Goddess. Winghow Press, 1990.

“Colorful, full-page pictures of goddesses from all over the world, ancient to present.”

Flinders, Carol Lee. Enduring Grace: Living Portraits of Seven Women Mystics. New York: Harper Collins, 1993.

On Christian mystics.

Lonsdorf, Nancy, Veronica Butler, and Melanie Brown. A Woman’s Best Medicine: Health Happiness and Long Life through Maharishi Ayur-Veda. URL: http://www.drlonsdorf.com/books/awbm%20page.html.

Miles, Rosalind. The Women’s History of the World. New York: Harper & Row, 1988.

Stone, Merlin. When God was a Woman. New York: Harcourt Brace & Co., 1976.

Wolff, Margaret. In Sweet Company: Conversations with Extraordinary Women About Living a Spiritual Life. Margaret Wolff Unlimited, 2002.

Conversations with fourteen contemporary Buddhist, Hindu, Christian, Jewish, and Native American women.

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