In my view, since these texts were not created by men in isolation from The Tantras are gynocentric texts in which women are often the subjects of theĭiscussion, it does not follow that women were the recessive objects of male observation all are accomplished naturally on the way ofīecoming a perfect woman or, in Tantric words, a “ Dakini” or genuine manifestation of Life, wonderful couple-relationships etc. " female." When Dakinis are spoken of as " female," mistakes can be made in interpretation.īeauty, harmony, health, self-confidence, wisdom, personal development,Ĭomplete happiness, perfection, overwhelming fulfillment, great success in all aspects of
For these reasons, this paper speaks of the " feminine," not of the When we see the symbolic nature of the Dakini, there is fresh insight about the nature ofĪll phenomena. Observer to miss the essential nature of the form. Taking the form at face value in a substantial way causes the In Japanese folklore,įoxes have many magical properties and can take the form of human women.įrom the point of view of sacred outlook, women are the embodiment of the Dakinis also are found in Japanese Shingon Buddhism, where they came to be associated with foxes. Most closely associated with Tibetan Buddhism. The Dakini tradition was transmitted from India to Tibet, and today Dakinis are But it was within Buddhist Tantra thatĭakinis developed into richly complex archetypes of liberating power. Stories, originally as evil and malevolent spirits. About the same time, Dakinis also appeared in Hindu art and The original Dakinis may have been the female consorts Veneration of Dakinis appears to have first emerged in India sometime between Keywords: Dakini, Symbol, Wisdom, Archetypal, Female Body, Channels, Winds, Women, Psychology, Vajrayana, Feminine Principle, Yidams, Vajrayogini, Anuyoga. Women have power simply because they have female bodies, which are seen in Vajrayana sacred outlook to be the emanations of the wisdom principle. Even while she affirms qualities that have been associated with womanhood in every culture, a Dakini is supposed to question the entanglements of home, family, subjugation, and vanity that have bound those qualities. For the female, the Dakini represents embodiment of sacred feminine that is not defilement, nurture that is not a fate, and relationship that is not subordination. In traditional domestic settings, women's lives revolve around nurture, birth-giving, suckling, menstruating, and caring for the young or infirm. In Tibetan Buddhism, the Dakini is, above all, a symbol of embodiment of feminine in esoteric yogic practice. And yet, in their physical embodiment, both men and women share subtle masculine and feminine qualities of phenomena. Men likewise embody the basic qualities of compassion and skillful means and are equally sacred. Women are literally embodiments of a fundamental quality of wisdom and are intrinsically sacred.
In the semiotics of Anuyoga, both the white and red elixirs run in the psychic veins of both men and women, although the Guru's complexion is white while that of the Dakini is red. The male principle and its qualities are recessive in woman and the female principle is recessive in man, even as the Dakini's dominant Emptiness cannot be separated from the recessive skillful means, which is ever present but unstressed. Evidently each human psyche contains both male and female principles. Concepts of ' Guru' and ' Dakini' are internal metaphysical realities.
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