Having discovered a central role for women of grace through my interpretation of Revelation, I was hungry for more insight. It arrived for me at Thunderbolt Books in Santa Monica, in the form of Judith Simmer-Brown’s Dakini’s Warm Breath: The Feminine Principle in Tibetan Buddhism.
As I explained at Love Returns, Unconditional Love cannot judge, for to judge would be to reject experience that must be understood to bring healing. This is the central tenet of Buddhism: the acolyte must avoid attachment to phenomena, seeing them clearly without judgment, and use compassion to transform experience. This principle is called “emptiness.”
Christianity struggles with this wisdom, for it foretells of an era of universal love guided by Christ. When people hurt others, Christians categorize them as “fallen,” as among the goats the Jesus separates from the lambs in the Last Judgment.
Being the least subjective of our great religious traditions, in my reading of Dakini’s Warm Breath, it appears to me that Buddhism has advanced most closely to the underlying nature of reality.
Dakinis originated in Indian Buddhism as carnal demons that protected nature from exploitation. Perhaps understanding that Humanity was going to place itself in opposition to nature, they originally sought to stifle spiritual development. In Tibetan Buddhism, this changed when enlightened persons projected their commitment to compassion and honor for all aspects of reality. Discovering a partner in those practitioners, many dakinis took cause with them, becoming defenders of the wisdom teachings from corruption. Having removed this impediment to relation with the divine feminine, Tibetan masters then encountered the Great Queen Prajnaparamita.
The parallels with the Book of Revelation are too obvious to ignore. The carnal dakinis would be Whore of Babylon; Prajnaparamita would be the Sacred Mother. Indeed, Simmer-Brown explains:
So, she who manifests as Prajnaparamita is the Great Mother of all the buddhas of the past, present and future.
Parjnaparamita has specific characteristics that allow her to serve in this role. She is space. She “shows the world for what it is.” and she “reveals the thoughts and actions of other beings.”
In Love Works, I advanced a model of spirit that explains these characteristics. The primary duality of existence is self and other. To have compassion, we must preserve our self. That is the gift of space, without which all phenomena would collapse into a single point. Space is not empty, but a lattice framework that supports the evolution of spirit.
When an event occurs, space does not transform the event – it does not seek to interpret or change the event. Those that seek the truth are given access to that history, while those that serve the self must fight against the resistance marshalled by the truth.
All events unfold into spirit. To those that do not impose themselves upon the world, instead choosing to negotiate win-win outcomes for all beings, those thoughts are freely available. Those that work for selfish ends trap themselves in their materiality, and so are cut off from this source of wisdom.
As Simmer-Brown explains, the Buddhist knows this through experience, but has no answer to “Why?” The Christian relies upon the promises of Christ, and answers “Why?” with “Because God loves us.”
In the first hundred pages of Simmer-Brown’s beautiful, wise and compassionate treatise, her teachers emphasize that the dakini is the root of Buddhist practice. The bodhisattva is a practitioner of “skillful means” that propagate the dakini’s wisdom. This seems to deprecate the masculine role.
At Love Returns, I offer this: Love seeks to create marvelous relationships. In a wounded world, to do so it must divide into two parts: a masculine part that changes and a feminine part that preserves what is good. Neither is superior or subordinate. Eventually, they unite, and our division from love is healed. Masculine virtues will continually invent new experiences, but only under the guidance of feminine virtues that prepare space to receive those manifestations.
Yet Christianity sub-ordains the feminine under the authority of the masculine; creating an imbalance by which the masculine has priority and chooses whether or not to listen to the feminine. Given that the first man was cursed partially for listening to his wife, then the men are taught that likewise, listening to their wives could be a curse. Surely, as our politicians vote for their own pay raises, Christian men will vote for themselves far more frequently than they will side with the women who oppose them.
Yes, this is the common Christian view, but I was led in a different direction by my reading of Revelation. What’s most important about Simmer-Brown’s book in the context of my study of Revelation is the correspondence between Buddhist dakini and my understanding of the Sacred Mother.. It suggests that all the great religious traditions are manifestations of the same sacred inspiration..
Personally, I see the wording of the “curses” in Genesis 3 as a misunderstanding by the authors. Certainly life is hard, but that was its natural condition. Adam and Eve had enjoyed a privileged relationship with God, and so had been free of many of these ills. Rather than “cursed,” I prefer “I’m warning you.”
My views are unusual, though. I agree that the common interpretation of scripture tends to justify the sorry behavior that you describe.
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