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Dakini's Warm Breath,9781570629204
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Dakini's Warm Breath


Author(s): SIMMER-BROWN, JUDITH
ISBN10:  157062920X
ISBN13:  9781570629204
Format:  Trade Paper
Pub. Date:  12/1/2002
Publisher(s): Shambhala

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SummaryTable of ContentsAuthor BiographyEditorial Reviews
The primary emblem of the feminine in Tibetan Buddhism is the dakini, or "sky-dancer, " a semiwrathful spirit-woman who manifests in visions, dreams, and meditation experiences. Judith Simmer-Brown, an accomplished scholar and an experienced practitioner of Tibetan Buddhism, demonstrates how the dakini symbolizes levels of spiritual realization: the sacredness of the body, the profound meeting point of body and mind in meditation, the visionary realm of ritual practice, and the empty, spacious qualities of mind itself.
Illustrations
ix
Preface xi
Acknowledgments xxiii
Introduction Encountering the Dakini 1(3)
Missed Opportunities, Skewed Interpretations
4(4)
The Dakini as Symbol in Tibetan Buddhism
8(3)
Gender, Subjectivity, and the Feminine Principle
11(32)
Jungian Interpretations of the Dakini: ``Fantasy of Opposites''
11(6)
Feminist Interpretations of the Dakini: Problems and Promise
17(8)
The Complexity of Religious Symbols: Spiritual Subjectivity
25(8)
Gender in Traditional Tibet
33(6)
Symbolism and Subjectivity: The Feminine Principle
39(4)
The Dakini in Tibetan Buddhism
43(38)
Dakini Development in India
45(6)
The Meaning of the Dakini in Tibetan Buddhism
51(2)
General Classifications of Dakinis
53(12)
The Three Bodies of Englightened Dakinis
65(4)
Four Aspects of Dakini: Outer-Outer, Outer, Inner, and Secret
69(10)
Conclusion
79(2)
The Secret Dakini: The Great Mother
81(35)
The Great Mother Prajnaparamita
84(5)
Vajrayana Transformation: Great Queen Prajnaparamita
89(5)
Evoking the Secret Dakini: Practicing the Guru's Instructions
94(2)
Vajrayana Meditation Practice: Creation and Completion
96(2)
The Mother as Birth-Giver: Symbols Arising from Space
98(8)
Aniconic Representations of the Mother
106(4)
Iconographic Depictions of the Great Mother
110(2)
How Is the Mother Feminine?
112(4)
The Inner Dakini: The Visionary Queen
116(45)
Mandala Principle
117(4)
The Charnel Ground
121(6)
The Dakini in the Charnel Ground
127(5)
Coemergence, Heat, and the Charnel Ground
132(5)
Vajrayogini, the Coemergent Mother
137(7)
Alternate Forms of Vajrayogini
144(3)
Is Vajrayogini a Goddess?
147(6)
The Mandala of the Heruka and Dakini: Cakrasamvara and Vajrayogini
153(5)
Yab-Yum and Subjectivity
158(3)
The Outer Dakini: The Subtle Body of Bliss
161(21)
Tantra and Embodiment
162(6)
The Subtle Body in Tibetan Buddhism
168(4)
Dakinis and the Sacred Landscape of the Subtle Body
172(4)
Feminine, Masculine, and the Subtle Body
176(3)
The Dakini as the Symbol of Subtle-Body Yoga
179(1)
Conclusion
180(2)
The Outer-Outer Dakini: The Dakini in Human Form
182(52)
Symbol and Actuality: Human Dakinis
186(1)
Types of Human Dakinis
187(2)
Physical Signs of the Dakini
189(5)
Female Tantric Gurus
194(5)
The Dakini as Mother, Sister, or Maid
199(3)
Embodied Dakini as the Practice and the Realization
202(2)
Every Woman Is Part of the Dakini
204(4)
Prajna, Upaya, Women, and Men
208(3)
Desire and Sexuality in Buddhist Tantra
211(5)
Sexual Yoga and the Dakini
216(7)
Types of Consorts
223(8)
Milarepa and Karmamudra
231(3)
Living Encounters with the Dakini
234(31)
Dakini as Messenger and Intermediary
235(5)
Determining the Dakini's Identity
240(2)
Timing and Quality of Encounters
242(4)
Transmission as the Blessing of the Dakini's Body
246(7)
Dakini Activities: Devouring and Feeding
253(6)
Gender Differences: Yogini Encounters with the Dakini
259(6)
Protectors of the Tantric Teachings
265(21)
Auspicious Coincidence and Uddiyana
267(3)
Symbols Hidden and Revealed
270(6)
The Wisdom Dakini Protector Ekajati
276(3)
On Behalf of the Tradition: Founders of New Lineages of Teaching
279(7)
Conclusion Dakini's Warm Breath: Quintessence of a Tantric Symbol 286(7)
Notes 293(70)
Select Bibliography 363(22)
Tibetan Transliterations and Sanskrit Equivalents 385(8)
Credits 393(2)
Index 395
Judith Simmer-Brown, Ph.D., is professor and chair of the religious studies department at Naropa University (formerly the Naropa Institute), where she has taught since 1978. She has authored numerous articles on Tibetan Buddhism, Buddhist-Christian dialogue, and Buddhism in America. She is an Acharya (senior teacher) in the lineage of Ch÷gyam Trungpa. A practicing Buddhist since 1971, she lives in Boulder, Colorado.
Simmer-Brown (chair, religious studies, Naropa Univ.) has produced a comprehensive, scholarly, and intriguing study of "dakini," the feminine principle in Tibetan Buddhism. She defines dakini as a symbol "who personifies in Tibetan Buddhism the spiritual process of surrendering expectation and concept, revealing limitless space and pristine awareness." The methodology she employs in her study includes both scholarly preparation and training in Vajrayana Buddhist practice traditions. She is sensitive to and articulate about feminist issues related to her subject and on this basis finds the prevailing modes of feminist and Jungian paradigms lacking in there assessment of dakini. Therefore, she proposes more appropriate methodologies that draw on the disciplines of history of religions and gender studies. As she reviews the Indian historical background of dakini, she is careful to differentiate dakini in Tibetan tantric literature from dakini's "Hindu tantric cousins." While Thinley Norbu's Magic Dance: The Display of the Self-Nature of the Five Wisdom Dakinis is more poetic, Simmer-Brown's work is more scholarly and focused. It also includes an examination of the hagiographic lore about dakini and ends with a description of dakini as the protector of tantric teachings and midwife of the transmission of teachings. Recommended as a landmark study which will be a useful addition to any library's holdings on Tibetan Buddhism. David Bourquin, California State Univ., San Bernardino Copyright 2001 Cahners Business Information.

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