From the hall to the temple: Exploring the spiritual essence of Tibetan women's traditions

traditional femininity

In the traditional texts of the Tibetan region, women are indeed placed in a stereotyped role. If we overlook this fact, some topics about the status of local women and how they are described will be oversimplified. Is there a clear "female tradition" in the Tibetan cultural and narrative traditions? The answer is still yes. Under the dual influence of native culture and esoteric elements, female practitioners (who are often writers and philosophers), female artists, and female politicians have become lineages that are often presented separately in history dominated by the male gaze.

In the native culture, the power possessed by women comes from their role as pacifiers and integrators of various chaos, often caused by male deities. It is important to note that the creation of chaos and its pacification have equal importance in early historical texts (such as the verse exchanges in ancient Tibetan manuscripts in Dunhuang) and religious texts, especially in the social organization of small family units, creating an opportunity and managing solutions. Without the protection and assistance of female deities, the various contradictions and unwise decisions in the heavenly realm could destroy people's earthly abodes.

With the promotion of the "cult of the goddess" in Tibetan Buddhism and the associated "feminine forces," the status of female practitioners is placed at the core of the Tibetan "female tradition." They have different life experiences (highlighted in biographies); the main mentors of female practitioners are almost always male practitioners, but they always exhibit a special kind of thinking, labeled as "feminine wisdom" (often believed to be experienced but hard to attain).

Her birth went against her father's wishes
As he wanted a healthy male baby
In the biography of Qū Yīngsāng
"Father" is a composite male identity
And runs through her entire life

Xiongse Jizun, Qu Ying Sangmu

Her infectious voice made her a renowned expounder of Buddhist scriptures. When in contact with authorities, she often appeared in male clothing. Despite facing skepticism and physical harm, she did not retreat but maintained

her beliefs and pointed out the missteps of others in their practice.

Exile was a daily reality for her.

Xiongse Jizun, Qu Ying Sangmu

When facing debates, she often maintains a smile and persuades

the other party. She refuses any so-called titles of honor and mediates

community disputes in the identity of a practitioner. She has been

dubbed the "Goddess Among the Living" In the mocking voices of

some male practitioners, her leadership has revived the ancient

temple of Xiongse Temple (ཤུག་གསེབ་དགོན།).

Xiongse Jizun, Qu Ying Sangmu

She repeatedly emphasized her determination,

all stemming from the wisdom of past female practitioners.

The most influential among them being "Goddess Buddha":
Machig Labdron (མ་གཅིག་ལབ་སྒྲོན། 1055-1149)

They are practitioners.

The "female tradition" in the Tibetan area, unlike the constructed "female tradition," is confirmed by literature and images. This tradition, characterized by materiality (reflecting individual life histories) and imagination (the intellectual achievements of this tradition), transcends the discussion of the "body" (simply hovering between "sex" and "gender") and exists independently of male narratives.

Nevertheless, I would like to remind everyone that it is best not to summarize the long-standing "female tradition" as part of Tibetan women's lives, as persistently discussing the "female tradition" may cause us to overlook more everyday scenes that are full of pitfalls and crises, which are what most women have to face.

"Portrait of Maggie Lang, Approaching Biography" in the 19th century, Rubin Museum

This female practitioner from the 11th to 12th century
Revived a unique way of practice to "cut off" attachments
Following her as a role model
Women gradually became leaders in religious communities and local groups
In facing male mentors and male partners
The suffering and anxiety she endured became a source of strength for her.

Become a student of Solang Lama (བསོད་ནམས་བླ་མ།)

Forming a family with a yogi

Become a student of Padampa Sangye.

Meditation and contemplation in the cemetery and graveyard

"The Authorized Biography of Marjilang", 18th century, Rubin Museum

 

In this work, the life of a female practitioner is depicted and connected to

the story of the "Twin Queens of the Tubo Period" in Tibet. In the construction

of the Tibetan narrative of "women's tradition," women are portrayed as

the main actors in the propagation and practice of Buddhism, serving as

role models for all practitioners and philosophers.

Marjilang and the female disciples

The story of the "Double Princesses and Double Buddhas" during the Tubo period.

This article is translated from Sorang Wangqing's blog.