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Would female Buddhist practitioners be held up as heroines for similar conduct and views towards men? Is it men behaving badly or realised practitioners teaching us all a lesson about non-attachment? According to the male scholars and translators who have published their works, it is always the latter. This short essay aims to provoke some thought about these questions, and the implicit misogyny and maintenance of patriarchal inequality within Tibetan Buddhism, by briefly considering the writings and perception of these two well-known historical male heroes, who are idolised and revered. In particular, the invisible and silent voices of the women these men lasciviously write about. I conclude that in the 21 st Century, values and attitudes towards women have changed and laws have been passed to ensure that is socially understood. Thus, perhaps it is time to re-evaluate and revise our perceptions of Tibetan Buddhist men who openly and wantonly contravene those values. This one is difficult to conclude, especially as a Vajrayana practitioner. Like the dinosaurs, to survive they will simply have to adapt or become extinct. As the quotes state at the beginning of this essay, without love, there is no real ecstasy and joy, without which, there can be no full awakening. Dedicated to the invisible women whose lives and stories remain untold and unheard, and to blissful pleasure and liberation for all! Spontaneously composed by Adele Tomlin, on 17 th August The first example in this article is that of the 20th Century Tibetan, Gendun Chophel. In many respects, Chophel is indeed an admirable hero for freedom of speech and a great Buddhist scholar and practitioner. He was a philosopher, historian, artist, translator, traveller and a campaigner for the modernisation of Tibet. He translated the Dhammapada from Pali into Tibetan and his demise at the hands of Tibetan society is tragic and heartbreaking. Thus, he is rightly revered for his original and thought-provoking writings and courage. However, when it comes to some of his conduct and views on women, they are suspect to say the least, and downright derogatory and sexist to say the most. He would remain there for some time before returning home in and getting himself arrested on a probably trumped-up charge of forging banknotes. Pandit Rahul probably taught Gendun Chopel to read Indian Sanskrit, which would serve him well in his literary endeavours, and opened worlds to him that his knowledge of Tibetan Sanskrit could not. Second, more recently by Donald S. It presents in lucid detail the sixty-four arts of love divided into eight varieties of sexual play—embracing, kissing, pinching and scratching, biting, moving to and fro and pressing, erotic noises, role reversal, and positions of love-making. He gives advice how to shun inhibitions and explains how to increase female sexual pleasure. I was also surprised that no scholar or reviewer of his work had ever pointed this out in print. However, there is little to nothing in there about women he knew as companions, friends, partners and fellow intellectuals and so on. However, the invisibility of these women and their own experiences of Chophel are too compellingly absent to ignore. For example, can one imagine if a female master had written such things about men:. It would never have been printed and worse, the woman would probably have been vilified and slut-shamed. If ever there were a book in Tibetan Buddhism that shows the gender inequality between men and women in Tibetan Buddhist culture, it is that one. Of course, prior to Chophel, there have been many male Buddhist practitioners who behaved in less than kind ways on the appearances side towards women. The culture and society allowed it to be so. Nonetheless, the prime example, who is still held up a as a hero for his sexual yoga and womanising is the 15th Century Tibetan yogi, Drugpa Kunley brug pa kun legs — It is noticeable that some men who are ordinary and unrealised often seem to use him as an example to justify their own sexual objectification and unkind treatment of women, as if using his name automatically makes it acceptable. The vagina is a glutton for sex, And should be sated again and again: That is the teaching upon Necessity. Hunger is the mark of an empty stomach, A large penis is the mark of an idiot, Passionate lust is the mark of a woman: That is the teaching on the Three Marks. Immoral monks have thin skirts, Widows and spinsters have thin stomachs and clothes, Fields without manure bear thin crops: That is the teaching on the Three Thin Things. Kunley never tires of girls, Monks never tire of wealth, Girls never tire of sex: That is the teaching on the Three Indefatigables. Did Kunley like Chophel never meet or come across women who were intellectual, talented, brainy, sexy and beautiful in other ways than physical sexual pleasure or beauty? If they did, why did they never write about them? Apparently this culture can be traced back to Drugpa Kunley, see here. The starving beggar has no happiness, The irreligious have no divinity, The wanderer has no bonds or commitment: That is the teaching on the Three Lacks. He who is without honesty has a dry mouth, He who is without spirituality makes no offering, He who is without courage does not make a general: That is the teaching on the Three Zeros. There is another recent publication and translation of the first volume ka of the autobiographical writings of Kunley called More Than a Madman: The Divine Words of Drugpa Kunley , by Elizabeth Monson, which seeks to present Kunley in a favourable light. In this review of her book, Monson says that:. I have sent her this article for her feedback and will update it, if she responds. I think is it worth saying that in Buddhist philosophy, non-attachment is not the same as cold detachment. Something that men in particular, judging by recent scandals in Tibetan Buddhism, seem to have issues distinguishing. Love and compassion and respect for women are fundamental aspects of all the three main vehicles of Buddhism. Non-attachment and lack of ego do not mean less love and compassion but more. However, the biggest issue in these writings though is the invisibility of the female voices of these women in their poems and stories. The most problematic aspect about the conduct of these men and their writings, is the anonymity, invisibility and silence of the women they write about. Where are their testimonies and experiences of these men? As most feminist analyses of literature and history tell us, the His tory of men and their conduct continually erases women, their lives and their experiences, and these two heroes are no different. As I have written about before in here and here , the artistic representation of women with these men as goddesses or humans with the back facing the viewer, adds to that sense of invisibility and inferiority. Perhaps now, more than ever, is the time for female scholars, translators and writers to do new translations and analyses of these poems and texts, and for publishers to publish more nuanced, female-friendly versions of them too? In some respects, for a Vajrayana practitioner this is acceptable as an excuse. However, for non-Buddhists and Hinayana and Mahayana practitioners, it is not. That is where the issue remains though. Such activities may have been acceptable within medieval Tibet and India, but these days are seen more as sexual predation and misogyny. Perhaps they are right. I am an ordinary, flawed human being, there is no doubt. However, insisting that I should take the attitude of Milarepa to his guru, Marpa, also seems to be asking a bit too much. On the one hand, they were saying I was ordinary, but on the other hand, they were suggesting I adopt the lofty, realised view of an extraordinary yogi, like Milarepa towards a man I did not even see as my Guru. Is that not expecting too much? Would women be held up as heroines if they did the same thing? That is the question. There is much more that could be said about this phenomena, but to conclude by answering those few questions asked at the beginning of this essay: it is highly unlikely that such men could or even should be held up as heroes in contemporary, liberal societies and cultures. It is also highly unlikely that female Buddhist practitioners would be held up as heroines for such conduct and views towards men. This one is difficult to categorically conclude, especially as a Vajrayana practitioner. However, I think it is fair to still ask these questions about those men and others in positions of power and influence and whether it is beneficial to hold their lives and literature as excellent examples to follow. Or perhaps they should learn, grow and abide by those values and change their own conduct and attitudes accordingly? Either way, it is a major lesson for growth and learning, if they are willing to learn from it. Like the dinosaurs before them, they will simply have to adapt or die. Whether these chauvinist dinosaurs naturally disappear or not though, as the quotes state at the beginning of this essay, without love there is no real ecstasy and joy, without which, there can be no art of love, or more importantly, full awakening. Gendun Chopel. Grains of Gold: Tales of a Cosmopolitan Traveler. Translated by Donald S. Lopez Jr and Thupten Jinpa. University of Chicago Press, Donald S. Lopez Jr. Gedun Choephel. The White Annals. Translated by Samten Norboo. Dowman, Keith and Sonam Paljor. Monson, Elizabeth; Tshering, Chorten. Monson, Elizabeth. Shambhala Publications, How Drukpa Kunley convinced Bhutan to worship the phallus. Sarah H. Monson, Christina. Tantric Buddhism, vows, sex and women — the importance of love, respect and consent. View all posts by Dakini Translations. Dear Adele, I wanted to share this public facebook post from a FB fried who is a very sincere and highly intelligent Buddhist practitioner. I am not sure if this will be of interest to you. I apologize if it is not. Again it is all public. Hello Paul, thanks for your continual interest and support of the work on this website. Yes, I am very aware of Chogyam Trungpa and my view is this. Trungpa never tried to hide who he was. He was very transparent about it. His English wife was young, but 16 years old is considered an adult in the UK and they can marry. He never continued pretending to be a celibate, pure monk. In that respect, he cannot be faulted for being dishonest or hypocritical. He was one of the main innovators for translating amazing Tibetan texts into English via the Nalanda Committee. His activities are amazing and beneficial. I cannot comment on him personally because I never met him and was never his student. Dro wa means e-motion, setting the pace kha dro- space moves a musing smile upon yur face. Shining seen on video Bliss taken to that other place. So happi seeing this emanation Time begins to slip and slide A freshness long not felt Welling up deep inside. Inseparable from the Guru Dancing, who knows what for, A universe in a raindrop Kor du khandro mang pe khor. Loving heart -Much to admonish Just as is, for she is strong. In the end we see no-beginning Dukkha and delight a continuous play Just this, and everything else Joy in Giving lost voices their say. Thank you. I like it! It has a few spelling typos but the energy and visuals are there for sure! For example, can one imagine if a female master had written such things about men: It would never have been printed and worse, the woman would probably have been vilified and slut-shamed. Drugpa Kunley Of course, prior to Chophel, there have been many male Buddhist practitioners who behaved in less than kind ways on the appearances side towards women. Marpa the Translator with wife, and student Milarepa. Written by Adele Tomlin. Copyright, August Share this: Tweet. Published by Dakini Translations. The Two in One. One of three. Mika the repa. Leave a Reply Cancel reply. Comment Subscribe Subscribed. Sign me up. Already have a WordPress. Log in now. Loading Comments Email Required Name Required Website.

Thimphu buying Ecstasy