By Serinity Young
The wisest teachings of Buddhism say that, like several oppositions, one needs to circulate 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 diverse, 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 needed 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 variety of assets to bare the vibrant, and infrequently troubling, mosaic of ideals that tell Buddhist perspectives approximately gender and sexuality.
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Additional resources for Courtesans and Tantric Consorts: Sexualities in Buddhist Narrative, Iconography, and Ritual
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. A telling example of this is the inclusion of the ﬁrst ordination of Buddhist monks and the exclusion of the ﬁrst ordination of Buddhist nuns in all the full-length biographies of the Buddha.
The earth responds ﬁrst by trembling, and then the goddess of the earth, called SthÅvarÅ in the LV, “revealed the upper half of her body”37 and spoke as witness for the Buddha. This is a powerful and famous image, the earth itself siding with the Buddha against MÅra and his legions of demons. In this context, it is interesting to note that the BC has a bhutam (a sky being), a neuter nominative,38 act as the Buddha’s witness, speaking from the sky, which not only takes away the feminine element but removes the process of witnessing from the earth to the sky.
The Gilgit Manuscript of the SaÙghabhedvastu, Being the 17th and Last Section of the Vinaya of the MâlasarvÅstivÅdin, hereinafter the MSV, ed. Raniero Gnoli (Rome: Istituto Italiano per il Medio ed Estremo Oriente, 1977). 120. PART II Parents and Procreation CHAPTER 2 MOTHERS AND SONS1 QUEEN MÄYÄ Contradictory ideas about women and what it means to be female cluster around the ﬁgure of the Buddha’s mother, Queen MÅyÅ. Having died seven days after giving birth to the Buddha, in texts she is alternately the good, dead mother, so familiar in folktales from around the world,2 and a lightning rod for male fears about female sexuality and pollution.
Courtesans and Tantric Consorts: Sexualities in Buddhist Narrative, Iconography, and Ritual by Serinity Young