Download Courtesans and Tantric Consorts: Sexualities in Buddhist by Serinity Young PDF

By Serinity Young

The wisest teachings of Buddhism say that, like every oppositions, one needs to stream past gender. yet as Serinity younger indicates during this enlightening paintings, the rhetoric of Buddhist texts, the symbolism of its iconography, and the performative import of its rituals, inform varied, and sometimes contradictory, tales. In Courtesans and Tantric Consorts, Serinity younger takes the reader on a trip via greater than 2000 years of biographical writings, iconographic depictions, and formality practices revealing Buddhism's deep struggles with gender.Juxtaposing empowering photos of ladies with their textual repudiation, starting with the Buddha himself who deserted his spouse; tantric courtesans who're essential to male enlightenment with fertility rituals designed to make sure male offspring; stories of gender-bending gods and goddesses with all male heavens; Serinity younger attracts on an enormous diversity of assets to bare the vibrant, and sometimes troubling, mosaic of ideals that tell Buddhist perspectives approximately gender and sexuality.

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Additional info for Courtesans and Tantric Consorts: Sexualities in Buddhist Narrative, Iconography, and Ritual

Example text

Here he truly reenters the women’s quarters, reenters the world, and once again he accepts food offerings from a woman. ’” He addresses her as “my sister,” and gives her spiritual teachings. As with the harem women, this demonstrates that his teachings are very much for women as well as for men. After leaving SujÅtÅ’s house he bathes in a river where a female nÅga (semidivine snakelike creatures) offers him “a resplendent lion throne”35 as a sign of his imminent achievement of enlightenment when he will roar like a lion.

In the BC it is from a single woman, called NandabalÅ,39 and he does not take a meal at her house the next day as he did with SujÅtÅ in the LV. The BC also differs from the LV in not regarding the Buddha’s acceptance of food from a woman as a stimulus toward his enlightenment. 40 As a single author drawing on various sources for the Buddha’s life, A±vagho„a is revealed to have made just the sort of cuts and modifications that various scholars have suggested were done by the anonymous monk-compilers of various other canonical Buddhist texts.

27. 28. 29. 30. 31. 32. 12. 69. In the LV it is the Buddha’s aunt and stepmother, MahÅprajÅpat≠, who instructs the women by telling them to stand guard and to distract him with music, Bays, Voice, 304–06. 29ff. 62ff. Maurice Winternitz, A History of Indian Literature, 3 vols. (1927. 262. 59. 64. Bays, Voice, 3l0 For some of the connections between women and death in world religion see Serinity Young, An Anthology of Sacred Texts By and About Women (New York: Crossroad, 1993), xxi and accompanying notes; Mary Storm, “Death,” in EOW, 243–45; for India see Wendy Doniger O’Flaherty, The Origins of Evil in Hindu Mythology (Berkeley, CA: University of California Press, 1976), 27–35 and passim; for South Asia see Young, Dreaming in the Lotus, 160–62.

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