ÉÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍ» º º º T I G E R T E A M º º º º Oakland, CA º º º º Gary Ray & Jeffrey Macko º º 510-658-0607 º ÈÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍÍͼ Women in Buddhism The role of women in religion, especially Eastern religions, is a strange one. Western religions are fairly straightforward about a women's place. For example, most Western religions (excluding the Roman Catholic Church) allow women in leadership roles within the religious community. Judaism allows women rabbis, most Christian religions allow women ministers, and even Islam, which does not allow women mullah, have had many influential female sufi's throughout Islamic history. Women have had similar roles in Eastern religion. However, the big difference in Eastern religion is in the philosophical or scriptural attitude towards women versus the actual, "everyday role" of women. According to the Bhagavad Gita, "...those who take shelter in Me, though they be of lower birth -- women, vaisyas (merchants), as well as sudras (workers) -- can approach the supreme destination." (Bhagavad Gita, 9:32) This places women in a spiritual role similar to that of men. However, because of the place of women in traditional Indian society, women are thought to be inferior. This is clearly expressed in the Gita in a number of chapters. Women are thought to be untrustworthy and stupid, easily corrupted (1:40), and a hindrance to men on the path to liberation (16:11- 12). The Manu-samhita, a Hindu book that lays down "the law of the human race," explains that women should not be given freedom and should be protected at all times. According to Swami Prabhupada, the leader of the Krishna Consciousness movement, "That does not mean that women are to be kept as slaves, but they are like children. Children are not given freedom, but that does not mean they are kept as slaves." (Commentary on 16:7, Bhagavad Gita, Prabhupada translation) This dual nature of women in Hinduism has had a major effect on Hinduism's spread. Hinduism is so entwined in Indian culture, as I have shown, that most other cultures have a difficult time assimilating Hinduism into their own society. Even when Hinduism is assimilated into a culture, such as Hindu movements in the United States, women are sure to find discrimination in not only the traditional gurus and swamis who are teaching them, but sexist commentaries deeply ingrained in religious texts. Buddhism suffers from the opposite extreme. The Buddha originally banned women from monastic practice but later reversed his decision, allowing them to practice in separate quarters. Buddhist scriptures say very little about women, treating them as equals. In one scripture, the Visuddhi Magga, a monk asked: "Reverend Sir, have you seen a woman pass this way?" And the elder said: Was it a woman, or a man That passed this way? I cannot tell. But this I know, a set of bones Is travelling upon this road. (Visuddhi Magga, Ch1. FROM: Coomaraswamy.) Although this verse attempts to show the equality of women on the spiritual path, there was, and is, still sexual stereotypes similar to that found in the Bhagavad Gita. Once Gautama responded to one of his disciples questions about women by saying: "Women are soon to be angered, Ananda; women are full of passion, Ananda; women are envious, Ananda; women are stupid, Ananda." (Lalitavistara Sutra, 309) Again, the problem of cultural stereotypes enters the picture. Fortunately for Buddhism, the opinions of its founder(s) were not strongly embedded in the teachings. Women, in most cases, were considered equal within the law of the Dharma. The universe treated them equally, with equal attributes and abilities, even if the male teachers occasionally mumbled their disapproval when no one was watching. (Personal Experience) The role of women in Hindu movements in the United States has not advanced very far. Although women hold many teaching and management roles in Hindu movements, the highest role, that of spiritual master, is still held only by men. The reason for this is the same as the one used by the Gita. According to Kelly Beek, an active member in the Krisna Consciousness movement and manager of Govinda's Restaurant in San Diego, women are not well suited to be spiritual masters. Although there have been women masters in Hindu history, women tend to be emotional, and not well prepared and able to handle the stress of such a position. She knew of no female spiritual masters teaching today. (Phone Conversation, 5/9/91, 12:30 p.m.) Buddhism is known to be less of a culturally based religion, which has helped immensely in its spread throughout the world. In more recent times women have enjoyed much freedom within Buddhism. Although Asian cultures still frown on women masters, such as in Japan and Korea, other cultures put women on a more equal basis. Buddhism in America, has greatly expanded women's role in Buddhism. Reverend (Roshi) Jiyu-Kennet, the Abbess of Shasta Abbey, on Mount Shasta, has created a large Buddhist order throughout the Western United States and parts of Europe. Men and women monastics practice Buddhism together in an environment of equal respect and equality. Other famous female Buddhist teachers in the United States include the late Roshi Myoon Maurine Stuart who taught at the Zen Center of Syracuse. She not only taught the equality of women in Buddhism, she even demonstrated it was possible to have a "normal" life with a husband and children, and still be an effective spiritual master. (Helen Tworkow, Butsumon, Spring 1990, 15) Even San Diego has its own woman Roshi, Roshi Charlotte "Joko" Beck of the Zen Center of San Diego. All of these female teachers received ordination and spiritual transmission from traditional Japanese male teachers. This demonstrates that Japanese Zen Masters feel that women are equal to men, even if they cannot express it in their own, male-dominated society. What this says is that the role of women in Eastern religion is based entirely on culture perspectives. Both Buddhism and Hinduism affirm the equality of women in relation with the divine, be it Buddha nature or relationship with God (Brahman). As traditional Asian Buddhist countries, such as Japan, Korea and India, develop more equality towards women, female religious teachers should become much more common. This may be just what Buddhism needs to shake it from its lethargy, and give it a boost of much needed energy. As it stands now, the United States has become the spiritual center for Buddhism, a fact that has a lot to do with the role of women in these traditions. WORKS CITED A.C. Bhaktivedanta Swami Prabhupada, trans. Bhagavad Gita As It Is. New York: Collier Books, 1972. Bays, Gwendolyn, trans. The Lalitavistara Sutra. Berkeley, CA: Dharma Publishing, 1983. Coomaraswamy, Ananda. Buddha and the Gospel of Buddhism. Secaucus, NJ: Citadel Press, 1988. Tworkow, Helen. Butsumon. Spring 1990. San Francisco: Buddhist Bookstore and Buddhist Churches of America. The Role of Women in Eastern Religion By Gary L. Ray Religious Studies 401 Religions of India Professor Lance Nelson San Diego State University May, 13 1991